honoured with that mysticall and glorious Title of the Anointed 〈◊〉 Christ of the Lord Lam. 4. 20. the Breath of our Nostrils the Anointeâ— of Iehovah was taken in their pits c. Which anoynting and title however the Man of Sinne together with the Crowne and Diademe of Spirituall Israel the Church of God he hath given to some of the Kings of the Earth that so he may in lieu thereof dispose of their Civill Crownes the easier yet shall we finde it an incommunicable priviledge and prerogative oâ— of the Saints and people of God For as the Lord Iesus himselfe in the Antitype was not annointed with materiall but spirituall oyle Psal. 45. with the oyle of Gladnes and Luke 4. 14. from Isa. 61. 1. with the spirit of God The spirit of the Lord is upon me the Lord hath annointed me to preach good tidings c. So also all his members are annointed with the holy spirit of God 2 Cor. 1. 21. 1 John 2. Hence is it that Christians rejoyce in that name as carrying the very expresse title of the Anointed of the Lord which most superstitiously and sacrilegiously hath been applied only unto Kings Peace O deare Truth how doth the great Searcher of all Hearts finde out the thefts of the Antichristian World how are men caried in the darke they know not whither How is that heavenly charge Touch not mine Anointed c. Psal. 105. common to all Christians or anointed with Christ their Head by way of Monopoly or priviledge appropriated to Kings and Princes Truth It will not be here unseasonable to call to minde that admirable Prophecie Ezek. 21. 26 27. Thus saith Iehovah God Remove the Diadem take away the Crowne this shall not be the same exalt him that is low and abase him that is high I will overturne overturne overturne untill he come whose right it is and I will give it him The matter is a Crown and Diadem to be taken from an Vsurpers head and set upon the head of the right Owner Peace Doubtlesse this mystically intends the spirituall Crowne of the Lord Jesus for these many hundreth yeares set upon the heads of the Câ—mpetitours and Corrivals of the Lord Iesus upon whose glorious head in his Messengers and Churches the Crown shall be established The anointing the title and the crown and power must returne to the Lord Iesus in his Saints unto whom alone belongs his power and authoritie in Ecclesiasticall or Spirituall cases CHAP. CXVII Truth I Therefore proceed to a third difference between those Kings and Governours of Israel and Iudah and all other Kings and Rulers of the Earth Looke upon the Administrations of the Kings of Israel and Iudah and well weigh the Power and Authoritie which those Kings of Israel and Iudah exercised in Ecclesiasticall and spirituall causes and upon a due search we shall not find the same Scepter of Spirituall power in the hand of Civill Authoritie which was setled in the hands of the Kings of Israel and Iudah David appointed the Orders of the Priests Singers he brought the Arke to Ierusalem he prepared for the building of the Temple the patterne whereof he delivered to Salomon yet David herein could not be a type of the Kings and Rulers of the Earth but of the King of Heaven Christ Iesus for First David as he was a King so was he also a Prophet Acts 2. 30. and therefore a type as Moses also was of that great Prophet the Son of God And they that plead for Davids Kingly power must also by the same rule plead for his Propheticall by which he swayed the Scepâ—er of Israel in Church affaires Secondly it is expresly said 1 Cron. 28. 11. 12. 13. verses that the patterne which David gave to Salomon concerning the matter of the Temple and Worship of God he had it by the Spirit which was no other but a figure of the immediate inspiration of the spirit of God unto the Lord Iesus the true Spirituall King of Israel John 1. 49. Rabbi thou art the Son of God Rabbi thou art the King of Israel Againe What Civill Magistrate may now act as Salomon a type of Christ doth act 1 King 2. 26. 27. Salomon thrust out Abiathar from being Priest unto Iehovah Peace Some object that Abiathar was a man of death ver 26. worthy to die as having followed Adonijah and therefore Salomon executed no more then Civill justice upon him Truth Salomon remits the Civill punishment and inflicts upon him a spirituall but by what right but as he was King of the Church a figure of Christ Abiathar his Life is spared with respect to his former good service in following after David but yet he is turned out from the Priesthood But now put the case suppose that any of the Officers of the New-England Churches should prove false to the State and be discovered joyning with a French Monsieur or Spanish Don thirsting after conquest and dominion to further their invasions of that Countrey yet for some former faithfull service to the State he should not be adjudged to Civill punishment I aske now might their Governours or their Generall Court their Parliament depose such a man a Pastour Teacher or Elder from his holy Calling or office in Gods House Or suppose in a partiall and corrupt State a Member or Officer of a Church should escape with his life upon the commission of marther ought not a Church of Christ upon repentance to receive him I suppose it will not be said that he ought to execute himselfe or that the Church may use a Civill sword against him In these cases may such persons spar'd in civill punishments for some reason of or by partialitie of State be punished spiritually by the Civill Magistrate as Abiathar was Let the very Enemies of Zion be Judges Secondly If Salomon in thrusting out of Abiathar was a pattern and president unto all Civill Magistrates why not also in putting Zaâ—â—k in his roome ver 35. But against this the Pope the Bishops the Presbyterians and the Independents will all cry out against such a practice in their severall respective claimes and challenges for their Ministries We find the Libertie of the subjects of Christ in the choice of an Apostle Act. 1. of a Deacon Act. 6. of Elders Act. 14. and guided by the assistance either of the Apostles or Evangelists 1 Tim. 1. Tit. 1. without the least influence of any civill Magistrate which shewes the beauty of their liberty The Parliaments of England have by right free choice of their Speaker yet some Princes have thus farre beene gratified as to nominate yea and implicitely to commend a Speaker to them Wise men have seene the evill consequences of those influences though but in civill things how much farre greater and stronger are those snares when the golden Keyes of the Sonne of God are delivered into the hands of civill Authority Peace You know the noise
Unto both these Scriptures it pleaseth him thus to answer Both these are directions to Ministers of the Gospel how to deale not with obstinate offendors in the Church who sin against conscience but either with men without as the Samaritanes were and many unconverted Christians in Creet whom Titus as an Evangelist was to seek to convert Ot at best with some Iewes or Gentiles in the Church who though carnall yet were not convinced of the errour of their way And it is true it became not the Spirit of the Gospel to convert Aliens to the Faith such as the Samaritanes were by fire and brimstone nor to deale harshly in publicke Ministery or private conference with all such severall minded men as either had not yet entred into Church fellowship or if they had did hitherto sin of ignorance not against Conscience But neither of both these Texts doe hinder the Minister of the Gospel to proceed in a Church way against Church members when they become scandalous offenders either in life oâ— doctrine much lesse doe they speake at all to the Civill Magistrate CHAP. XXXVII Truth THis perplexed and ravelled Answer wherein so many things and so doubtfull are wrapt up and intangled together I shall take in pieces First concerning that of the Lord Iesus rebuking his Disciples for their rash and ignorant bloudy zeale Luc. 9. desiring corporall destruction upon the Samaritanes for refusing the Lord Iesus c. the Answerer affirmeth that hindreth not the Ministers of the Gospell to proceed in a Church way against scandalous offenders which is not here questioned but maintained to bee the holy will of the Lord and a sufficient censure and punishment if no civill offence against the Civill State be committed Secondly saith hee Much lesse doth this speake at all to the Civill Magistrate Where I observe that he implyes that beside the censure of the Lord Iesus in the hands of his spirituall governours for any spirituall evill in life or doctrine the Civill Magistrate is also to inflict corporall punishment upon the contrary minded whereas First if the Civill Magistrate be a Christian a Disciple or follower of the meeke Lambe of God he is bound to be far from destroying the bodies of men for refusing to receive the Lord Iesus Christ for otherwise hee should not know according to this speech of the Lord Iesus what spirit he was of yea and to be ignorant of the sweet end of the comming of the Son of Man which was not to destroy the bodies of Men but to save both bodies and soules vers 55. 56. Secondly if the Civill Magistrate being a Christian gifted prophesie in the Church 1 Corinth 1. 14. although the Lord Iesus Christ whom they in their owne persons hold forth shall be refused yet they are here forbidden to call for fire from heaven that is to procure or inflict any corporall judgement upon such offenders remembring the end of the Lord Iesus his comming not to destroy mens lives but to save them Lastly this also concernes the conscience of the Civill Magistrate as he is bound to preserve the civill peace and quiet of the place and people under him he is bound to suffer no man to breake the Civill Peace by laying hands of violence upon any though as vile as the Samaritanes for not receiving of the Lord Iesus Christ. It is indeed the ignorance and blinde zeale of the second Beast the false Prophet Rev. 13. 13. to perswade the civill Powers of the earth to persecute the Saints that is to bring fiery judgements upon men in a judiciall way and to pronounce that such judgements of imprisonment banishment death proceed from Gods righteous vengeance upon such Hereticks So dealt divers Bishops in France and England too in Queene Maries dayes with the Saints of God at their putting to death declaiming against them in their Sermons to the people and proclaiming that these persecutions even unto death were Gods just judgements from heaven upon these Heretickes CHAP. XXXVIII Peace DOubtlesse such fiery spirits as the Lord Jesus said are not of God I pray speake to the second place out of Timothy 2. Epist. 25. 26. Truth I acknowledge this instruction to be meeke and patient c. is properly an instruction to the Ministers of the Gospel Yet divers Arguments from hence will truly and fairly be collected to manifest and evince how farre the civill Magistrate ought to bee from dealing with the civill sword in spirituall cases And first by the wayâ— I desire to aske What were these unconverted Christians in Crete which the Answerer compareth with the Samaritanes whom Titus saith he as an Evangelist was to seek to convert and whether the Lord Iesus have any such Disciples and Followers who yet are visibly in an unconverted estate O that it may please the Father of mercies the Father of lights to awaken and open the eyes of all that feare before him that they may see whether this be the Language of Canaan or the Language of Ashdod What is an unconverted Christian but in truth an unconverted Convert that is in English one unturned turned unholy holy Disciples or Followers of Iesus not following of him In a word that is Christians or anointed by Christ Antichristians not anointed with the Spirit of Iesus Christ. Certaine it is such they were not unto whom the Spirit of God gives that name Act. 11. And indeed whither can this tend but to uphold the blasphemy of so many as say they are Iewes that is Christians but are not Rev. 2. But as they are not Christians from Christ but from the Beast and his Picture so their proper name from Antichrist is Antichristians How sad yet and how true an evidence is this that the soule of the Answerer I speake not of his inward soule and person but of his worship hath never yet heard the call of the Lord Iesus to come out from those unconverted Churches from that unconverted Antichristian Christian world and so from Antichrist Belial to seeke fellowship with Christ Iesus and his converted Christians Disciples after the first patterne Againe I observe the haste and light attention of the Answerer to these Scriptures as commonly the spirits of Gods children in matters of Christs Kingdome are very sleepy for these persons here spoken of were not as he speakes unconverted Christians in Crete whom Titus as an Evangelist was to convert but they were such opposites as Timothy to whom Paul writes this Letter at Ephesus should meet withall CHAP. XXXIX Peace BUt what is there in this Scripture of Timothy alledged concerning the civill Magistracy Truth I argue from this place of Timothy in particular thus First if the civill Magistrates hee Christians or members of the Church able to prophesie in the Church of Christ then I say as before they are bound by this command of Christ to suffer opposition to their doctrine with meeknesse and gentlenesse and to
Christs mouth a sword with two edges But more particularly the contributions of Christs Kingdome are all holy and spirituall though consisting of materiall earthly substance as is Water in Baptisme Bread and Wine in the Supper and joyned with prayer and the Lords Supper Act. 2. 42. Hence as Prayer is called Gods sacrifice so are the contributions and mutuall supplyes of the Saints sacrifices Phil. 4. Hence also as it is impossible for naturall men to bee capable of Gods worship and to feed be nourished and edified by any spirituall ordinance no more then a dead childe can sucke the breast or a dead man feast So also is it as impossible for a dead man yet lodged in the grave of Nature to contribute spiritually I meane according to Scriptures rule as for a dead man to pay a reckoning I question not but naturall men may for the outward act preach pray contribute c. but neither are they worshippers suitable to him who is a Spirit Iohn 4. nor can they least of all bee forced to worship or the maintenance of it without a guilt of their hypocrisie Peace They will say what is to be done for their soules Truth The Apostles whom wee professe to imitate preached the Word of the Lord to unbeleevers without mingling in worship with them and such Preachers and preaching such as pretend to be the true Ministry of Christ ought to be and practise Not forcing them all their dayes to come to Church and pay their duties either so confessing that this is their Religion unto which they are forced or else that as before they are forced to be of no Religion all their dayes The way to subdue Rebels is not by correspondence and communion with them by forcing them to keepe the City Watches and pay sessements c. which all may be practised upon compulsion treacherously the first work with such is powerfully to subdue their judgments and wills to lay downe their weapons and yeeld willing subjection then come they orderly into the City and so to Citie priviledges CHAP. CVI. Peace PLease you now deare Truth to discusse the Scriptures from the Old Testament Nehem 13. and 2 Chron. 31. Truth God gave unto that Nationall Church of the Jewes that excellent Land of Canaan and therein Houses furnished Orchards Gardens Vineyards Olive yards Fields Wells c. they might well in this settled abundance and the promised continuation and increase of it afford a large temporall supply to their Priests and Levites even to the Tenth of all they did possesse Gods people are now in the Gospel brought into a spirituall land of Canaan flowing with spirituall milk and honey and they abound with spirituall and heavenly comforts though in a poore and persecuted condition therefore an inforced setled maintenance is not sutable to the Gospel as it was to the Ministry of Priests and Levites in the Law Secondly in the change of the Church estate there was also a change of the Priesthood and of the Law Heb. 7. Nor did the Lord Iesus appoint that in his Church and for the maintenance of his Ministrie the Civill sword of the Magistrate but that the Spirituall Sword of the Ministrie should alone compell 3. Therefore the compulsion used under Hezekiah and Nehemiah was by the civill and corporall Sword a type in that typicall State not of another materiall and corporall but of an heavenly and spirituall even the sword of the Spirit with which Christ fighteth Revel 3. which is exceeding sharpe entring in between the soule and spirit Heb. 4. and bringing every thought into captivitie to the obedience of Christ Iesus He that submits not at the shaking of this sword is cut off by it and he that despiseth this sword all the power in the World cannot make him a true worshipper or by his purse a mainteiner of Gods worship Lastly If any man professing to be a Minister of Christ Iesus shall bring men before the Magistrate as the practice hath been both in Old and New England for not paying him his wages or his due I aske if the voluntarie consent of the party hath not obliged him how can either the officers of the Parish Church or of the Civill State compell this or that man to pay so much more or lesse to maintaine such a Worship or Ministrie I ask further if the determining what is each mans due to pay why may they not determine the tenth and more as some desired others opposing in New England and force men not only to maintenance but to a Iewish maintenance Peace Yea but say they is not the Labourer worthy of his hire Truth Yes from them that hire him from the Church to whom he laboureth or ministreth not from the Civill State no more then the Minister of the Civill State is worthy of his hire from the Church but from the Civill State in which I grant the persons in the Church ought to be assistant in their Civill respects Peace What maintenance say they shall the Ministrie of the Gospell have Truth We finde two wayes of maintenance for the Ministrie of the Gospell proposed for our direction in the New Testament First the free and willing contribution of the Saints according to 1 Cor. 16. Luc. 8. 3. c. upon which both the Lord Jesus and his Ministers lived Secondly the diligent worke and labour of their owne hands as Paul tells the Thessalonians and that in two cases 1. Either in the inabilities and necessities of the Church 2. Or for the greater advantage of Christs truth as when Paul saw it would more advantage the name of Christ he denies himselfe and falls to worke amongst the Corinthians and Thessalonians Let none call these cases extraordinary for if persecution be the portion of Christs sheep and the busines or worke of Christ must be dearer to us then our right eyes or lives such as will follow Paul and follow the Lord Iesus must not thinke much at but rejoyce in poverties necessities hunger cold nakednesse c. The Stewards of Christ Iesus must be like their Lord and abhorre to steale as the evill Steward pretending that the shamed to beg but peremptorily dig he could not CHAP. CVII Peace ONe and the last branch deare Truth remaines concerning Schooles The Churches say they much depend upon the Schooles and the Schooles upon the Magistrates Truth I honour Schooles for Tongues and Arts but the institution of Europes Universities devoting persons as is said for Scholars in a Monasticall way forbidding Mariage and Labour to I hold as far from the mind of Iesus Christ as it is from propagating his Name and Worship We count the Universities the Fountaines the Seminaries or Seed-plots of all Pietie but have not those Fountaines ever sent what streames the Times have liked and ever changed their taste and colour to the Princes eye and Palate For any depending of the Church of Christ upon such Schooles
Peace Finally let me adde this one distinction more When we are persecuted for Conscience sake It is either for Conscience rightly informed or for erronious and blind Conscience These things premised I would lay down mine Answer to the Question in certaine Conclusions First it is not lawfull to persecute any for Conscience sake Rightly informed for in persecuting such Christ himselfe is persecuted in them Acts 9. 4. Secondly for an Erronious and blind Conscience even in fundamentall and weighty Points It is not lawfull to persecute any till after Admonition once or twice â— and so the Apostle directeth 7 it 3. 10. and giveth the Reason that in fundamentall and principall points of Doctrine or Worship the Word of God in such things is so cleare that hee cannot but bee convinced in Conscience of the dangerous Errour of his way after once or twice Admonition wisely and faithfully dispensed And then if any one persist it is not out of Conscience but against his Conscience at the Apostle saith vers 11. He is subverted and sinneth being condemned of Himselfe that is of his owne Conscience So that if such a Man after such Admonition shall still persist in the Errour of his way and be therefore punished He is not persecuted for Cause of Conscience but for sinning against his Owne Conscience Thirdly In things of lesser moment whether Points of Doctrine or Worship If a man hold them forth in a Spirit of Christian Meeknesse and Love though with Zeale and Constancie he is not to be persecuted but tolerated till God may be pleased to manifest his Truth to him Phil. 3. 17. Rom. 14. 1 2 3 4. But if a Man hold forth or professe any Errour or false way with a boysterous and arrogant spirit to the disturbance of Civill peace he may justly be punished according to the qualitie and measure of the disturbance caused by him Now let us consider of your Reasons or Objections to the contrary Your first head of Objections is taken from the Scripture Object 1. Because Christ commandeth to let alone the Tares and Wheat to grow together unto the Harvest Mat. 13. 30. 38. Answ. Tares are not Briars and Thornes but partly Hypocrites like unto the Godly but indeed Carnall as the Tares are like to Wheat but are not Wheat Or partly such Corrupt Doctrines or Practices as are indeed unsound but yet such as come very neere the Truth as Tares doe to the Wheat and so neere that Good men may be taken with them and so the Persons in whom they grow cannot be rooted out but good will be rooted up with them And in such a case Christ calleth for Toleration not for penall prosecution according to the 3. Conclusion Object 2. In Math. 15. 14. Christ commandeth his Disciples to let the Blind alone till they fall into the ditch therefore he would have their punishment deferred till their â—â—all destruction Answ. He there speaketh not to publiâ—â—e officers whether in Church or Common-weale but to his private Disciples concerning the Pharises over whom they had no power And the Command he giveth to let them alone is spoken in regard of troubling themselves or regarding the offence which they tooke at the wholesome Doctrine of the Gospell As who should say Though they be offended at this Saying of mine yet doe not you feare their Feare nor bee troubled at their offence which they take at my Doctrine not out of sound Judgement but out of their Blindnesse But this maketh nothing to the Cause in hand Ob. In Luk. 9. 54. 55. Christ reproveth his Disciples who would have had fire come downe from Heaven to consume the Samaritanes who refused to receive Him Obj. And Paul teacheth Timothy not to strive but to be gentle towards All men suffering evill patiently Answ. Both these are Directions to Ministers of the Gospell how to deale not with obstinate offenders in the Church that sinne against Conscience but either with Men without as the Samaritanes were and many unconverted Christians in Crete whom Titus as an Evangelish was to seeke to convert Or at best with some Iewes or Gentiles in the Church who though carnall yet were not convinced of the errour of their Way And 't is true it became not the Spirit of the Gospell to convert Aliens to the Faith of Christ such as the Samaritanes were by Fire and Brimstone nor to deale harshly in publique Ministerie or private Conference with all such contrary minded men as either had not yet entred into Church-Fellowship or if they had yet did hitherto sinne of Ignorance not against Conscience But neither of both these Texts doe hinder the Ministers of the Gospell to proceed in a Church-way against Chruch-members when they become Scandalous offenders either in Life or Doctrine much lesse doe they speake at all to Civill Magistrates Ob. 5. From the prediction of the Prophets who foretold that Carnall Weapons should cease in the dayes of the Gospell Isa. 2. 4. 11. 9. Mic. 4. 3. 4. And the Apostie professeth The weapons of our Warfare are not carnall 2 Cor 10. 4. And Christ is so farre from persecuting those that would not be of his Religion that he chargeth them when they are persecuted themselves they should pray and when they are cursed they should blesse The reason whereof seemeth to be that they who are now Persecuters and wicked persons may become true Disciples and Converts Answ. Those predictions in the Prophets doe onely shew First with what kind of Weapons he will subdue the Nations to the Obedience of the Faith of the Gospell not by Fire and Sword and Weapons of Warre but by the Power of his Word and Spirit which no man doubteth of Secondly those predictions of the Prophets shew what the meeke and peaceable temper will be of all the true Converts to Christianity not Lions or Leopards c. not cruell oppressors nor malignant opposers or biters of one another But doth not forbid them to drive ravenous Wolves from the sheepfold and to restraine them from devouring the Sheepe of Christ. And when Paul saith The weapons of our warfare are not carnall but spirituall he denyeth not civill weapons of Iustice to the Civill Magistrate Rom. 13. but onely to Church officers And yet the weapons of such officers he acknowledgeth to be such as though they be spirituall yet are ready to take vengeance of all disobedience 2 Cor. 10. 6. which hath reference amongst other Ordinances to the censure of the Church against scandalous offenders When Christ commandeth his Disciples to blesse them that curse them and persecute them he giveth not therein a rule to publick officers whether in Church or Commonweale to suffer notorious sinners either in life or doctrine to passe away with a blessing But to private Christians to suffer persecution patiently yea and to pray for their persecutors Againe it is true Christ would have his Disciples to bee farre from persecuting for that is a sinfull oppression of Men
Christians are to be exhorted not compelled But this hundreth not that Christians sinning against light of Faith and Conscience may justly be censured by the Church with Excommunication and by the Civill Sword also in case they shall corrupt others to the perdition of their Soules As for the Testimony of the Popish Book we weigh it not as knowing whatsoever they speake for Toleration of Religion where themselves are under Hatches when they come to sit at Sterne they judge and practise quite contrary as both their Writings and Iudiciall proceedings have testified to the World these many yeares To shut up this Argument from Testimonie of Writers It is well known Augustine retracted this Opinion of yours which in his younger times he had held but in after riper age reversed and refuted as appeareth in the second Book of his Retractations chap. 5. and in his Epistles 48. 50. And in his 1. Book against Parmenianus cap. 7. he sheweth that if the Donatists were punished with death they were justly punished And in his 11 Tractate upon Iohn They murther saith he Soules and themselves are afflicted in Body They put men to everlasting death and yet they complaine when themselves are put to suffer temporall death Optatus in his 3. book justifieth Macharius who had put some Hereticks to death that he had done no more herein then what Moses Phincas and Elias had done before him Bernard in his 66 Sermon in Cantica Out of doubt saith he it is better that they should be restrained by the Sword of Him who beareth not the Sword in vaine then that they should be suffred to draw many others into their Errour For he is the Minister of God for Wrath to every evill doer Calvins judgement is well knowne who procured the death of Michael Servetus for pertinacie in Heresie and defended his fact by a Book written of that Argument Beza also wrote a Booke de Haereticis Morte plectendis that Hereticks are to be punished with Death Aretius likewise tooke the like course about the Death of Valentinus Gentilis and justified the Magistrates proceeding against him in an History written of that Argument Finally you come to answer some maine Objections as you call them which yet are but one and that one objecteth nothing against what we hold It is say you no prejudice to the Common-wealth if Libertie of Conscience were suffred to such as feare God indeed which you prove by the examples of the Patriarchs and others But we readily grant you Libertie of Conscience is to be granted to men that feare God indeed as knowing they will not persist in Heresie or turbulent Schisme when they are convinced in Conscience of the sinfulnesse thereof But the Question is Whether an Heretick after once or twice Admonition and so after conviction or any other scandalous and heynous offender may be tolerated either in the Church without Excommunication or in the Common-wealth without such punishment as may preserve others from dangerous and damnable infection Thus much I thought needfull to be spoken for avoyding the Grounds of your Errour I forbeare adding Reasons to justifie the Truth because you may finde that done to your hand in a Treatise sent to some of the Brethren late of Salem who doubted as you doe The Lord Jesus lead you by a Spirit of Truth into all Truth through Jesus Christ. A REPLY to the aforesaid ANSWER of Mr. Cotton In a CONFERENCE betweene TRVTH and PEACE CHAP. I. Truth IN what darke corner of the World sweet Peace are we two met How hath this present evill World banished Me from all the Coasts Quarters of it and how hath the Righteous God in judgement taken Thee from the Earth Rev. 6. 4. Peace 'T is lamentably true blessed Truth the foundations of the World have long been out of course the Gates of Earth and Hell have conspired together to intercept our joyfull meeting and our holy kisses With what a wearied tyred Wing have I flowne over Nations Kingdomes Cities Townes to finde out precious Truth Truth The like enquiries in my flights and travells have I made for Peace and still am told she hath left the Earth and fled to Heaven Peace Deare Truth What is the Earth but a dungeon of darknesse where Truth is not Truth And what 's the Peace thereof but a fleeting dreame thine Ape and Counterfeit Peace O where 's the Promise of the God of Heaven that Righteousnes and Peace shall kisse each other Truth Patience sweet Peace these Heavens and Earth are growing Old and shall be changed like a Garment Psal. 102. They shall melt away and be burnt up with all the Works that are therein and the most high Eternall Creatour shall gloriously create New Heavens and New Earth wherein dwells Righteousnesse 2 Pet. 3. Our kisses then shall have their endlesse date of pure and sweetest ioyes till then both Thou and I must hope and wait and beare the furie of the Dragons wrath whose monstrous Lies and Furies shall with himselfe be cast into the lake of Fire the second death Revel 20. Peace Most precious Truth thou knowest we are both pursued and laid for Mine heart is full of sighes mine eyes with teares Where can I better vent my full oppressed bosome then into thine whose faithfull lips may for these few houres revive my drooping wandring spirits and here begin to wipe Teares from mine eyes and the eyes of my dearest Children Truth Sweet daughter of the God of Peace begin powre out thy sorrowes vent thy complaints how joyfull am I to improve these precious Minutes to revive our Hearts both thine and mine and the hearts of all that love the Truth and Peace Zach. 8. Peace Deare Truth I know thy birth thy nature thy delight They that know thee will prize thee farre above themselves and lives and sell themselves to buy thee Well spake that famous Elizabeth to her famous Attorney Sir Edward Coke Mr. Attourney goe on as thou hast begun and still plead not pro Domina Regina but pro Domina Veritate Truth 'T is true my Crowne is high my Scepter 's strong to breake down strongest holds to throw down highest Crownes of all that plead though but in thought against me Some few there are but oh how few are valiant for the Truth and dare to plead my Cause as my Witnesses in sack-cloth Revel 11. While all mens Tongues are bent like Bowes to shoot out lying words against Me Peace O how could I spend eternall dayes and endlesse dates at thy holy feet in listning to the precious Oracles of thy mouth All the Words of thy mouth are Truth and there is no iniquity in them Thy lips drop as the hony-combe But oh since we must part anon let us as thou saidst improve our Minutes and according as thou promisedst revive me with thy words which are sweeter then the honey and the honey-combe CHAP. II. DEare Truth I have two sad Complaints First The most sober
or unrighteous Ier. 37. 38. chapters and yet in Ieremy no Arrogance nor Impetuousnesse 6. Lastly Gods people by their preaching disputing c. have beene though not the cause yet accidentally the occasion of great contentions and divisions yea tumults and uproares in Townes and Cities where they have lived and come and yet neither their Doctrine nor themselves Arrogant nor Impetuous however so charged For thus the Lord Jesus discovereth mens false and secure suppositions Lukeâ— 1. 51. Suppose ye that I am come to give peace on the earth I tell you nay but rather division for from hence forth shall there be five in one house divided three against two and two against three the father shall be divided against the sonne and the sonne against the father c. And thus upon the occasion of the Apostles preaching the Kingdome and Worship of God in Christ were most commonly uproares and tumults where ever they came For instance those strange and nonstrous uproares at Iconium at Ephesus at Ierusalem Acts 14. 4. Acts 19. 29. 40. Acts 21. vers 30 31. CHAP. VIII Peace IT will be said deare Truth what the Lord Jesus and his Messengers taught was Truth but the question is about Errour Truth I answer this distinction now in discussion concernes not Truth or Errour but the manner of holding forth or divulging I acknowledge that such may bee the way and manner of holding forth either with railing or reviling daring or chalenging speeches or with force of Armes Swords Guns Prisons c. that it may not only tend to breake but may actually breake the civill peace or peace of the Citie Yet these instances propounded are cases of great opposition and spirituall hostility and occasions of breach of civill peace and yet as the borders or matter were of gold so the speckes or manner Cautic 1. were of silver both matter and manner pure holy peaceable and inoffensive Moreover I answer that it is possible and common for persons of soft and gentle nature and spirits to hold out falshood with more seeming meeknesse and peaceablenesse then the Lord Jesus or his servants did or doe hold forth the true and everlasting Gospell So that the answerer would be requested to explain what he means by this arrogant and impetuous holding forth of any doctrine which very manner of holding forth tends to breake civill peace and comes under the cognisance and correction of the Civill Magistrate Lest hee build the Sepulchre of the Prophets and say If we had been in the Pharises daies the Romane Emperours dayes or the bloody Marian dayes we would not have been partakers with them in the blood of the Prophets Mat. 23. 30. who were charged with arrogance and impetuousnesse CHAP. IX 2. Ob. Peace IT will here be said Whence then ariseth civill dissentions and uproares about matters of Religion Truth I answer When a Kingdome or State Towne or Family lyes and lives in the guilt of a false God false Christ false worship no wonder if sore eyes be troubled at the appearance of the light be it never so sweet No wonder if a body full of corrupt humours be troubled at strong though wholsome Physick If persons sleepy and loving to sleepe be troubled at the noise of shrill though silver alarums No wonder if Adonijah and all his company be amazed and troubled at the sound of the right Heyre King Salomon â— King 1. If the Husbandmen were troubled when the Lord of the Vineyard sent servant after servant and at last his onely Sonne and they beat and wounded and kill'd even the Sonne himselfe because they meant themselves to seize upon the inheritance unto which they had no right Matth. 21. 38. Hence all those tumults about the Apostles in the Acts c. whereas good eyes are not so troubled at light vigilant and watchfull persons loyall and faithfull are not so troubled at the true no nor at a false Religion of Jew or Gentile Secondly breach of civil peace may arise when false and idolatrous practices are held forth yet no breach of civil peace from the doctrine or practice or the manner of holding forth but from that wrong and preposterous way of suppressing preventing and extinguishing such doctrines or practices by weapons of wrath and blood whips stockes imprisonment banishment death c. by which men commonly are perswaded to convert Heretickes and to cast out uncleane spirits which onely the finger of God can doe that is the mighty power of the Spirit in the Word Hence the Towne is in an uproare and the Country takes the Alarum to expell that fog or mist of Errour Heresie Blasphemy as is supposed with Swords and Guns whereas t is Light alone even Light from the bright shining Sunne of Righteousnesse which is able in the soules and consciences of men to dispell and scatter such fogges and darknesse Hence the Sons of men as David speakes in another case Psal. 39. disquiet themselves in vaine and unmercifully disquiet others as by the helpe of the Lord in the sequell of this discourse shall more appeare CHAP. X. Peace NOw the last distinction is this Persecution for Conscience is either for a rightly informed conscience or a blinde and erroneous conscience Answ. Truth Indeed both these consciences are persecuted but lamentably blinde and erronious will these consciences shortly appear to be which out of zeale for God as is pretended have persecuted either And heavie is the doome of those blinde Guides and Idoll Shepherds whose right eye Gods finger of jealousie hath put out who flattering the ten Homes or worldly Powers perswade them what excellent and faithfull service they performe to God in persecuting both these consciences either hanging up a rightly informed conscience and therein the Lord Jesus himselfe betweene two malefactors or else killing the erroneous and the blinde like Saul out of zeale to the Israel of God the poore Gibeonites whom it pleased God to permit to live and yet that hostility and cruelty used against them as the repeated judgement yeare after yeare upon the whole Land after told them could not be pardoned untill the death of the persecutor Saul his sons had appeased the Lords displeasure 2 Sam. 21. CHAP. XI Peace AFter explication in these Distinctions it pleaseth the Answerer to give his resolution to the question in foure particulars First that he holds it not lawfull to persecute any for conscience sake rightly informed for in persecuting such saith he Christ himself is persecuted for which reason truly rendred he quotes Act. 9. 4. Saul Saul why persecutest thou me Truth He that shall reade this Conclusion over a thousand times shall as soone finde darknesse in the bright beames of the Sunne as in this so cleare and shining a beame of Truth viz. That Christ Jesus in his Truth must not be persecuted Yet this I must aske for it will be admired by all sober men what should be the cause or
and scope The beloved Spouse of Christ is no receptacle for any filthy person obstinate in any filthynesse against the purity of the Lord Jesus who hath commanded his people to purge out the old leaven not only greater portions but a little leaven which will leaven the whole lumpe and therefore this Hereticke or obstinate person in these vaine and unprofitable questions was to be rejected as well as if his obstinacie had been in greater matters Againe if there were a doore or window left open to vaine and unprofitable questions and sinnes of smaller nature how apt are persons to cover with a silken covering and to say Why I am no Hereticke in Fundamentalls spare me in this or that little one this or that opinion or practice these are of an inferiour circumstantiall nature c. So that the coherence with the former verses and the scope of the Spirit of God in this and other like Scriptures being carefully observed this Greek word Hereticke is no more in true English and in Truth then an obstinate and wilfull person in the Church of Creet striving and contending about those unprofitable Questions and Genealogies c. and is not such a monster intended in this place as moâ—â— Interpreters run upon to wit One obstinate in Fundamentalls and as the Answerer makes the Apostle to write in such Fundamentalls and principall points wherein the Word of God is so cleare that a man cannot but be convinced in conscience and therefore is not persecuted for matter of conscience but for sinning against his conscience CHAP. XIV Peace NOw in the second place What is this Self-condemnation Truth The Apostle seemeth to make this a ground of the rejecting of such a person because he is subverted and sinneth being condemned of himselfe It will appeare upon due search that this selfe-condemning is not here intended to be in Hereticks as men say in fundamentalls only but as it is meant here in men obstinate in the lesser Questions c. First he is subverted or turned crooked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word opposite to streightnesse or rightnesse So that the scope is as I conceive upon true and faithfull admonition once or twice the pride of heart or heat of wrath drawes a vaile over the eyes and heart so that the soule is turned loosed and from the checks of truth Secondly he sinneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is being subverted or turned aside he sinneth or wanders from the path of Truth and is condemned by himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the secret checkes and whisperings of his owne conscience which will take Gods part against a mans selfe in smiting accusing c. Which checks of conscience we finde even in Gods owne dear people as is most admirably opened in the 5 of Cant. in those sad drowsie and unkinde passages of the Spouse in her answer to the knocks and calls of the Lord Iesus which Gods people in all their awakening acknowledge how sleightly they have listned to the checks of their owne consciences This the Answerer pleaseth to call sinning against his conscience for which he may lawfully be persecuted to wit for sinning against his conscience Which conclusion though painted over with the vermillion of mistaken Scripture and that old dreame of Iew and Gentile that the Crowne of Iesus will consist of outward materiall gold and his sword be made of iron or steele executing judgement in his Church and Kingdome by corporall punishment I hope by the assistance of the Lord Jesus to manifest it to be the overturning and rooting up the very foundation and roots of all true Christianity and absolutely denying the Lord Iesus the Great Anointed to be yet come in the Flesh. CHAP. XV. THis will appeare if we examine the two last Quaries of this place of Titus to wit First What this Admonition is Secondly What is the Rejection here intended Reject him First then Titus unto whom this Epistle these directions were written and in him to all that succeed him in the like work of the Gospell to the Worlds end he was no Minister of the Civill State armed with the majestie and terrour of a materiall sword who might for offences against the civill state inflict punishments upon the bodies of men by imprisonments whippings sines banishment death Titus was a Minister of the Gospel or Glad tidings armed onely with the Spirituall sword of the Word of God and such Spirituall weapons as yet through God were mighty to the casting down of strong holds yea every high thought of the highest head and heart in the world 2 Cor. 10. 4. Therefore these first and second Admonitions were not civill or corporall punishments on mens persons or purses which the Courts of Men may lawfully inflict upon Malefactors but they were the reprehensions convictions exhortations and perswasions of the Word of the Eternall God charged home to the Conscience in the name and presence of the Lord Iesus in the middest of the Church Which being despised and not hearkned to in the last place followes rejection which is not a cutting off by heading hanging burning c. or an expelling of the Country and Coasts neither which no nor any lesser civill punishment Titus nor the Church at Crete had any power to exercise But it was that dreadfull cutting off from that visible Head and Body Christ Iesus and his Church that purging out of the old leaven from the lumpe of the Saints the putting away of the evill and wicked person from the holy Land and Commonwealth of Gods Israel 1 Cor. 5. where it is observable that the same word used by Moses for putting a malefactor to death in typicall Israel by sword stoning c. Deut 13. 5. is here used by Paul for the spirituall killing or cutting off by Excommunication 1 Cor. 5. 13. Put away that evill person c. Now I desire the Answerer and any in the holy awe and feare of God to consider That From whom the first and second Admonition was to proceed from them also was the rejecting or casting out to proceed as before But not from the Civill Magistrate to whom Paul writes not this Epistle and who also is not bound once and twice to admonish but may speedily punish as he sees cause the persons or purses of Delinquents against his Civill State but from Titus the Minister or Angel of the Church and from the Church with him were these first and second Admonitions to proceed And Therefore at last also this Rejecting which can be no other but a casting out or excommunicating of him from their Church-societie Indeed this rejecting is no other then that avoyding which Paul writes of to the Church of Christ at Rome Rom. 16. 17. which avoyding however wofully perverted by some to prove persecution belonged to the Governours of Christs Church Kingdom in Rome and not to the Romane Emperour for him to rid and avoyd the World of
them by bloody and cruell Persecution CHAP. XVI Peace THe third Conclusion is In points of lesser moment there ought to be a Toleration Which though I acknowledge to be the Truth of God yet 3 things are very observable in the manner of laying it down for Sathan useth excellent arrowes to bad markes and sometimes beyond the intent and hidden from the eye of the Archer First saith he such a person is to be tolerated till God may be pleased to reveale his Truth to him Truth This is well observed by you for indeed this is the very ground why the Apostle calls for meekenesse and gentlenesse toward all men and toward such as oppose themselves 2 Tim. 2. because there is a peradventure or it may be It may be God may give them Repentance That God that hath shewen mercy to one may shew mercy to another It may be that eye-salve that anointed one mans eye who was blinde and opposite may anoint another as blinde and opposite He that hath given Repentance to the husband may give it to his wise c. Hence that Soule that is lively and sensible of mercy received to it selfe in former blindnesse opposition and enmitie against God cannot but be patient and gentle toward the Iewes who yet deny the Lord Iesus to be come and justifie their Fore-fathers in murthering of him Toward the Turkes who acknowledge Christ a great Prophet yet affirme lesse than Mahomet Yea to all the severall sorts of Antichristians who set up many a false Christ in stead of him And lastly to the Pagans and wildest sorts of the sons of men who have not yet heard of the Father nor the Son And to all these sorts Iewes Turkes Antichristians Pagans when they oppose the light presented to them In sense of its owâ— former opposition and that God peradventure may at last give repentance I adde such a Soule will not onely be patient but earnestly and constantly pray for all sorts of men that out of them Gods elect may be called to the fellowship of Christ Iesus And lastly not only pray but endeavour to its utmost abilitie their participation of the same grace and mercy That great Rock upon which so many gallant Ships miscarrie viz. That such persons false Prophets Hereticks c. were to be put to death in Israel I shall with Gods assistance remove as also that fine silken covering of the Image viz. that such persons ought to be put to death or banished to prevent the infecting and seducing of others I shall with Gods assistance in the following discourse pluck off Secondly I observe from the Scriptures he quoteth for this Toleration Phil. 3. Rom. 14 how closely yet I hope unadvisedly he makes the Churches of Christ at Philippi and Rome all one with the Cities Philippi and Rome in which the Churches were and to whom onely Paul wrote As if what these Churches in Philippi and Rome must tolerate amongst themselves that the Ciâ—ies Philippi and Rome must tole rate in their citizens and what these Churches must not tolerate that these Cities Philippi and Rome must not tolerate within the compasse of the City State and Jurisdiction Truth Upon that ground by undeniable consequence these Cities Philippi and Rome were bound not to tolerate themselves that is the Cities and Citizens of Philippi and Rome in their own Civill life and being but must kill or expell themselves from their own Cities as being Idolatrous worshippers of other gods then the true God in Iesus Christ. But as the Lilie is amongst the Thornes so is Christs Love among the Daughters and as the Apple-tree among the Trees of the Forrest so is her Beloved among the Sons so great a difference is there between the Church in a Citie or Country and the Civill state City or Country in which it is No lesse then as David in another case Psal. 103. as far as the Heavens are from the Earth are they that are truly Christs that is anointed truly with the Spirit of Christ from many thousands who love not the Lord Iesus Christ and yet are and must be permitted in the World or Civill State although they have no right to enter into the gates of Ierusalem the Church of God And this is the more carefully to bee minded because when ever a toleration of others Religion and Conscience is pleaded for such as are I hope in truth zealous for God readily produce plenty of Scriptures written to the Church both before and since Christs comming all commanding and pressing the putting forth of the uncleane the cutting off the obstinate the purging out the Leaven rejecting of Heretickes As if because brians thornes and phistles may not be in the Garden of the Church therefore they must all bee pluckt up out of the Wildernesse whereas he that is a Briar that is a Iew a Turke a Pagan an Antichristian to day may be when the Word of the Lord runs freely a member of Iesus Christ to morrow cut out of the wilde Olive and planted into the true Peace Thirdly from this toleration of persons but holding lesser errours I observe the unmercifulnesse of such doctrines and hearts as if they had forgotten the Blessednesse Blessed are the mercifull for they shall obtaine mercy Math. 5. He that is sleightly and but a little hurt shall be suffered and meanes vouchsafed for his cure But the deepe wounded sinners and leprous ulcerous and those of bloudy issues twelve yeares together and those which have been bowed down 38. years of their life they must not be suffered untill peradventure God may give them repentance but either it is not lawfull for a godly Magistrate to rule and governe such a people as some have said or else if they be under government and reforme not to the State Religion after the first and second admonition the Civill Magistrate is bound to persecute c. Truth Such persons have need as Paul to the Romanes Chap. 12. 1. to be besought by the mercy of God to put on bowels of mercy toward such as have neither wronged them in body or goods and therefore justly should not be punished in their goods or persons CHAP. XVII Peace I Shall now trouble you deare Truth but with one conclusion more which is this viz. That if a man hold forth errour with a boysterous and arrogant spirit to the disturbance of the civill Peace he ought to be punished c. Truth To this I have spoken too confessing that if any man commit ought of those things which Paul was accused of Act. 25. 11. he ought not to be spared yea he ought not as Paul saith in such cases to refuse to dye But if the matter be of another nature a spirituall and divine nature I have written before in many cases and might in many more that the Worship which a State professeth may bee contradicted and preached against and yet no breach of Civill Peace
And if a breach follow it is not made by such doctrines but by the boysterous and violent opposers of them Such persons onely breake the Cities or Kingdomes peace who cry out for prison and swords against such who crosse their judgement or practice in Religion For as Iosephs mistris accused Ioseph of uncleannesse and calls out for civill violence against him when Ioseph was chaste and her selfe guilty So commonly the meeke and peaceable of the earth are traduced as rebells factious peace-breakers although they deale not with the State or State-matters but matters of divine and spirituall nature when their traducers are the onely unpeaceable and guilty of breach of Civill Peace Peace We are now come to the second part of the Answer which is a particular examination of such grounds as are brought against such persecution The first sort of grounds are from the Scriptures CHAP. XVIII FIrst Matth. 13. 30 38. because Christ commandeth to let alone the Tares to grow up together with the Wheat untill the Harvest Unto which he answereth That Tares are not Bryars and Thornes but partly Hypocrites like unto the godly but indeed carnall as the Tares are like to Wheat but are not Wheat or partly such corrupt doctrines or practices as are indeed unsound but yet such as come very near the truth as Tares do to the Wheat and so neer that good men may be taken with them and so the persons in whom they grow cannot bee rooted out but good Wheat will be rooted out with them In such a case saith he Christ calleth for peaceable toleration and not for penall prosecution according to the third Conclusion Truth The substance of this Answer I conceive to be first negative that by Tares are not meant persons of another Religion and Worship that is saith he they are not Briars and Thornes Secondly affirmative by Tares are meant either persons or doctrines or practices persons as hypocrites like the godly doctrines or practices corrupt yet like the truth For answer hereunto I confesse that not onely those worthy witnesses whose memories are sweet with all that feare God Calvin Beza c. but of later times many conjoyne with this worthy Answerer to satisfie themselves and others with such an Interpretation But alas how darke is the soule left that desires to walke with God in holy feare and trembling when in such a waighty and mighty point as this is that in matters of conscience concerneth the spilling of the bloud of thousands and the Civill Peace of the World in the taking up Armes to suppresse all false Religions when I say no evidence or demonstration of the Spirit is brought to prove such an interpretation nor Arguments from the place it selfe or the Scriptures of truth to confirme it but a bare Affirmation that these Tares must signifie persons or doctrines and practices I will not imagine any deceitfull purpose in the Answerers thoughts in the proposall of these three persons doctrines or practices yet dare I confidently avouch that the Old Serpent hath deceived their precious soules and by Tongue and Pen would deceive the soules of others by such a method of dividing the word of truth A threefold Cord and so a threefold Snare is strong and too like it is that one of the three either Persons Doctrines or Practices may catch some feet CHAP. XIX Peace THe place then being of such great importance as concerning the truth of God the bloud of thousands yea the bloud of Saints and of the Lord Iesus in them I shall request your more diligent search by the Lords holy assistance into this Scripture I shall make it evident that by these Tares in this Parable are meant persons in respect of their Religion and way of Worship open and visible professours as bad as briars and thornes not onely suspected Foxes but as bad as those greedy Wolves which Paul speakes of Acts 20. who with perverse and evill doctrines labour spiritually to devoure the flocke and to draw away Disciples after them whose mouthes must be stopped and yet no carnall force or weapon to be used against them but their mischiefe to bee resisted with those mighty weapons of the holy Armoury of the Lord Iesus wherein there hangs a thousand shields Cant. 4. That the Lord Iesus intendeth not doctrines or practices by the tares in this Parable is cleare for First the Lord Iesus expresly interpreteth the good seed to be persons and those the children of the Kingdome and the tares also to signifie Men and those the children of the Wicked one ver 38. Secondly such corrupt doctrines or practices are not to bee tolerated now as those Iewish observations the Lords owne Ordinances were for a while to be permitted Rom. 14. Nor so long as till the Angels the Reapers come to reape the Harvest in the end of the world For can we thinke that because the tender Consciences of the Iewes were to be tendred in their differences of meats that therefore persons must now bee tolerated in the Church for I speake not of the Civill State and that to the worlds end in superstitious forbearing and forbidding of flesh in Popish Lents and superstitious Fridayes c. and that because they were to be tendred in their observation of Iewish Holidayes that therefore untill the Harvest or Worlds end persons must now be tolerated I meane in the Church in the observation of Popish Christmas Easter Whitsontide and other superstitious Popish Festivals I willingly acknowledge that if the members of a Church of Christ shall upon some delusion of Sathan kneele at the Lords Supper keep Christmas or any other Popish observation great tendernesse ought to bee used in winning his soule from the errour of his way and yet I see not that persons so practising were sit to be received into the Churches of Christ now as the Iewes weake in the Faith that is in the Liberties of Christ were to be received Rom. 14. 1. And least of all as before that the toleration or permission of such ought to continue till Doomes day or the end of the world as this Parable urgeth the Toleration Let them alone untill the Harvest CHAP. XX. AGaine Hypocrites were not intended by the Lord Iesus in this famous Parable First the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying all those Weeds which spring up with the Corne as Cockle Darnell Tares c. seemes to imply such a kinde of people as commonly and generally are knowne to bee manifestly different from and opposite to the true worshippers of God here called the children of the Kingdom as these weeds tares cockle darnell c. are commonly and presently knowne by every husbandman to differ from the wheat and to be opposite and contrary and hurtfull unto it Now whereas it is pleaded that these tares are like the wheat and so like that this consimilitude or likenesse is made the ground of this interpretation
alone First lest the good Wheat bee pluckt up and rooted up also out of this Field of the World if such combustions and fightings were as to pluck up all the false professours of the name of Christ the good wheat also would enjoy little peace but be in danger to bee pluckt up and torne out of this world by such bloody stormes and tempests And therefore as Gods people are commanded Ier. 29. to pray for the peace of materiall Babell wherein they were captivated and 1 Time 2. to pray for all men and specially Kings and Governors that in the peace of the civill State they may have peace So contrary to the opinion and practice of most drunke with the Cup of the Whores fornication yea and of Gods owne people fast asleepe in Antichristian Dalilahs laps obedience to the command of Christ to let the tares alone will prove the onely meanes to preserve then Civill Peace and that without obedience to this command of Christ it is impossible without great transgression against the Lord in carnall policy which will not long hold out to preserve the civill peace Beside Gods people the good Wheat are generally pluckt up and persecuted as well as the vilest idolaters whether Jewes or Antichristians which the Lord Jesus seemes in this Parable to foretell The second Reason noted in the Parable which may satisfie any man from wondring at the patience of God is this when the world is ripe in sinne in the sinnes of Antichristianisme as the Lord spake of the sinnes of the Amorites Gen. 12. then those holy and mighty Officers and Executioners the Angels with their sharpe and cuâ—ting sickles of eternall vengeance shall downe with them and bundle them up for the everlasting burnings Then shall that Man of Sin 2 Thess. 2. be consumed by the breath of the mouth of the Lord Iesus and all that worship the Beast and his picture and receive his mark into their forehead or their hands shall drink of the Wine of the wrath of God which is poured out without mixture into the Cup of his indignation and he shall be tormented witâ—â—iâ—e and brimstone in the presence of the holy Angels and in the presence of the Lambe and the smoake of their torment shall ascend up for ever and ever Rev. 14. 10. 11. CHAP. XXVII Peace YOu have beene larger in vindicating this Scripture from the violence offered unto it because as I said 〈…〉 such great consequence as also because so many excellent 〈◊〉 have not rightly â—â—vided it to the great misguiding of many precious 〈◊〉 which otherwise might have beene turned into the paths of more peaceablenesse in themselves and towards others Truth I shall be briefer in the Scriptures following Peace Yet before you depart from this I must crave your patience to satisfie one Objection and that is These servants to whom the Housholder answereth seem to be the Ministers or Messengers of the Gospel not the Magistrates of the civill State and therfore this charge of the Lord Jesus is not given to Magistrates to let alone false worshippers and idolaters Againe being spoken by the Lora Iesus to his Messengers it seemes to concern Hypocrites in the Church as before was spoken and not false worshippers in the State or World Truth I answer first I beleeve I have sufficiently and abundantly proved that these tares are not offenders in the civill State Nor secondly Hypocrites in the Church when once discovered so to bee and that therefore the Lord Iesus intends a grosser kinde of Hypocrites professing the name of Churches and Christians in the field of the World or Commonwealth Secondly I acknowledge this command Let them alone was expresly spoken to the Messengers or Ministers of the Gospel who have no civill power or authority in their hand and therefore not to the civill Magistrate King or Governour to whom it pleased not the Lord Iesus by himselfe or by his Apostles to give particular Rules or directions concerning their behaviour and carriage in Civill Magistracy as they have done expresly concerning the duty of fathers mothers children masters servants yea and of Subjects towards Magistrates Ephes. 5. 6. Colos. 3. 4. c. I conceive not the reason of this to be as some weakly have done because the Lord Jeus would not have any followers of his to hold the place of civill Magistracy but rather that he foresaw and the Holy Spirit in the Apostles foresaw how few Magistrates either in the first persecuted or apostated state of Christianity would imbrace his yoake in the persecuted state Magistrates hated the very name of Christ or Christianity In the state apostate some few Magistrates in their persons holy and precious yet as concerning their places as they have professed to have beene Governours or Heads of the Church have beene so many false Heads and have constituted so many false visible Christs Thirdly I conceive this charge of the Lord Jesus to his Messengers the Preachers and Proclaimers of his minde is a sufficient declaration of the minde of the Lord Iesus if any civill Magistrate should make question what were his duty concerning spirituall things The Apostles and in them all that succeed them being commanded not to pluck up the Tares but let them alone received from the Lord Iesus a threefold charge First to let them alone and not to plucke them up by prayer to God for their present temporall destruction Ieremie had a Commission to plant and build to pluck up and destroy Kingdomes Ier. 1. 10. therefore hee is commanded not to pray for that people whom God had a purpose to pluck up Jer. 14 11. and he plucks up the whole Nation by prayer Lament 3. 66. Thus Elijah brought fire from heaven to consume the Captaines and the â—ifties 2 King 1. and the Apostles desired also so to practise against the Samaritanes Luc. 9. 54. but were reproved by the Lord Iesus For contrarily the Saints and Servants and Churches of Christ are to pray for all men especially for all Magistrates of what sort or Religions soever and to seeke the peace of the City what ever City it be because in the peace of the place Gods people have peace also Ier. 297. 2 Tim. 2. c. Secondly Gods Messengers are herein commanded not to prophesie or denounce a present destruction or extirpation of all false professours of the name of Christ which are whole Townes Cities and Kingdomes full Ieremy did thus pluck up Kingdomes in those fearfull Prophecies hee poured forth against all the Nations of the World throughout his Chap. 24. 25. 26. c. as did also the other Prophets in a measure though none comparably to Ieremy and Ezekiel Such denunciations of present temporall judgements are not the Messengers of the Lord Iesus to poure forth T is true many fore and fearfull plagues are poured forth upon the Romane Eâ—â—perours and Romane Popes in the Revelation yet not to their utter extirpation
mouth will I judge thee For what can be said more heavenly by the tongues of Men and Angels to shew the heavenly meek temper of all the Souldiers of the Lambe of God as also to set forth what are the Spirituall weapons and ammunition of the holy war and battle of the Gospell and Kingdome of Iesus Christ for the subduing of the Nations of the World unto him Peace And yet out of the same mouth which should not be faith Iames proceeds good and evill sweet and sowre for he addes But this doth not forbid them to drive ravenous wolves from the sheepfold and to restraine them from devouring the sheepe of Christ. Truth In these words according to the judgement here maintained by him he fights against the former truth to wit that by spirituall weapons Christ Iesus will subdue the Nations of the Earth to the obedience of the Gospel for by driving away these Wolves hee intends not onely the resistance and violence which the Shepherds of Christ ought spiritually to make but the civill resistance of the materiall Swords Staves Guns c. Whenceâ— I argue that same power that forceth the evill or Wolves out forceth the good the Sheepe in for of the same or like things is the same or like reason as the same arme of flesh that with a staffe beats off a Wolfe with a Rod and Hooke brings in the Sheepe the same dog that assaulteth and teareth the Wolfe frighteth and forceth in the straggling Sheep CHAP. XLII Peace BVt for the clearer opening of this mystery I pray explicate that Scripture where the Spirit of God is pleased to use this similitude of Wolves Acts 20. 29. out of which keeping to the Allegory I shall propose these Quaeries First what Wolves were these Paul warnes of Truth Answ. Wolves literally he will not say Nor secondly persecutors of the Flock such as the Romane Emperours were Magistrates under him Therefore thirdly such as brought other Religions and Worships as the Spirit of God opens it vers 30. Such as amongst themselves should speake perverse things as many Antichrists did and especially The Antichrist And I aske whether or no such as may hold forth other Worships or Religions Iewes Turkes or Antichristians may not be peaceable and quiet Subjects loving and helpfull neighbours faire and just dealers true and loyall to the civill government It is cleare they may from all Reason and Experience in many flourishing Cities and Kingdomes of the World and so offend not against the civill State and Peace nor incurre the punishment of the civill sword notwithstanding that in spirituall and mysticall account they are ravenous and greedy Wolves Peace 2. I quaere to whom Paul gave this charge to watch against them vers 31. Truth They were not the Magistrates of the City of Ephesus but the Elders or Ministers of the Church of Christ his mysticall flock of sheepe at Ephesus Vnto them was this charge of watching given and so consequently of driving away these Wolves And however that many of these charges and exhortations given by that One Shepherd Christ Iesus to the Shepherds or Ministers of Churches be commonly attributed and directed by the Answerer in this discourse to the civill Magistrate yet I desire in the feare and holy presence of God it may bee inquired into whether in all the Will or Testament of Christ there bee any such word of Christ by way of command promise or example countenancing the Governors of the civill State to meddle with these Wolves if in civill things peaceable and obedient Peace Truly if this charge were given to the Magistrates at Ephesus or any Magistrate in the World doubtlesse they must bee able to discerne and determine out of their owne officiall abilities in these spirituall Law questions who are spirituall Sheep what is their food what their poison what their properties who their Keepers c. So on the contrary who are Wolves what their properties their haunts their assaults the manner of taking c. spiritually and this beside the care and study of the Civill Lawes and the discerning of his owne proper Civill Sheep obedient Sheepe c. as also wolvish oppressors c. whom he is bound to punish and suppresse Truth I know that Civill Magistrates in some places have declined the name of Head of the Church and Ecclesiasticall Judge yet can they not with good conscience decline the name if they doe the worke and performe the office of determining and punishing a meerly spirituall Wolfe They must be sufficiently also able to judge in all spirituall causes and that with their owne and not with other mens eyes no more then they doe in civill causes contrary to the common practice of the Governours and Rulers of Civill States who often set up that for a Religion or Worship to God which the Clergie or Churchmen as men speake shall in their Consciences agree upon And if this be not so to wit that Magistrates must not be Spirituall Iudges as some decline it in the title Supreme Head and Governour why is Gallio wont to be exclaimed against for refusing to be a Iudge in such matters as concerned the Iewish Worship and Religion How is he censured for a Prophane person without conscience c. in that he would bee no Iudge or Head for that is all one in point of Government Peace In the third place I quaerie whether the Father who gave and the Sonne who keepes the Sheepe bee not greater then all Who can pluck these Sheepe the Elect out of his hand which answers that common objection of that danger of devouring although there were no other weapons in the world appointed by the Lord Jesus But CHAP. XLIII FOurthly I ask Were not these Elders or Ministers of the Church of Ephesus sufficiently furnished from the Lord Iesus to drive away these mysticall and spirituall Wolves Truth True it is against the inhumane and uncivill violence of Persecutors they were not nor are Gods children able and provided but to resist drive away expell and kill spirituall mysticall Wolves by the word of the Lord none are fit to be Christs Shepherds who are not ableâ— Tit. 1. 9. 10. 11. The Bishop or Overseer must be able by sound doctrine both to exhort and to convince the Gainsayers which Gainsayers to be by him convinced that is overcome or subdued though it may be in themselves ever obstinate they were I say as greedy Wolves in Crete as any could be at Ephesus for so saith Paul vers 10. they were unruly and vaine talkers deceivers whose mouthes must bee stopped who subverted whole houses and yet Titus and every ordinary Shepherd of a flocke of Christ had ability sufficient to defend the flock from spirituall and mysticall wolves without the helpe of the Civill Magistrate Peace In this respect therefore me thinks we may â—itly allude to that excellent answer of Iob to Bildad the Shuhite Iob 26. How
16 And if so how should Paul appeale in spirituall things to Caesar or write to the Churches of Iesus to submite in Christian or Spirituall matters Fifthly if Paul had appealed to Caesar in spirituall respects hee had greatly prophaned the holy name of God in holy things in so improper and vaine a prostitution of spirituall things to carnall and naturall judgements which are not able to comprehend spirituall matters which are alone spiritually discerned 1 Cor. 2. And yet Caesar as a civill supreme Magistrate ought to defend Paul from Civill violence and staâ—derous accusations about sedition mutiny civill disobedience c. And in that sense who doubts but God's people may appeale to the Romane Caesar an Egyptian Pharach a Philistian Abimelecke an Assyrian Nabuchadnezzar the great Mâ—gol Prester Iohn the great Turke or an Indian Sachim CHAP. L. Peace WHich is the third Argument against the civill Magistrates power in spirituall and soule matters out of this Scripture Rom. 13 Truth I dispute from the nature of the Magistrates weapons vers 4. He hath a sword which hee beares not in vaine delivered to him as I acknowledge from Gods appointment in the free consent and choice of the subjects for common good We must distinguish of swords We finde foure sorts of swords mentioned in the New Testament First the sword of persecution which Herod stretched forth against Iames Act. 12. Secondly the sword of Gods Spirit expresly said to be the Word of God Ephes. 6. A sword of two edges caried in the mouth of Christ Rev. 1. which is of strong and mighty operation piercing betweene the bones and the marrow betweene the soule and the spirit Heb. 4. Thirdly the great sword of War and Destruction given to him that rides that terrible Red Horse of War so that he takes Peace from the Earth and men kill one another as is most lamentably true in the slaughter of so many hundred thousand soules within these few yeares in severall parts of Europe our owne and others None of these 3 swords are intended in this Scripture Therefore fourthly there is a Civill sword called the Sword of Civill justice which being of a materiall civill nature for the defence of Persons Estates Families Liberties of a City or Civill State and the suppressing of uncivill or injurious persons or actions by such civill punishment It cannot according to its utmost reach and capacitie now under Christ when all Nations are meerly civill without any such typicall holy respect upon them as was upon Israel a Nationall Church I say cannot extend to spirituall and Soul-causes Spirituall and Soule punishment which belongs to that spirituall sword with two edges the soule-piercing in soule-saving or soule-killing the Word of God CHAP. LII Truth A Fourth Argument from this Scripture I take in the 6. verse from Tribute custome c. which is a meerly civill Reward or Recompence for the Magistrates worke Now as the wages are such is the worke But the wages are meerely civill Custome Tribute c. not the contributions of the Saints or churches of Christ proper to the Spirituall and Christian state and such work only must the Magistrate attend upon as may properly deserve such civill wages reward or recompence Lastly that the Spirit of God never intended to direct or warrant the Magistrate to use his Power in spirituall affaires and Religious worship I argue from the terme or title it pleaseth the wisedome of God to give such Civill officers to wit vers 6. Gods Ministers Now at the very first blush no man denies a double Ministerie The one appointed by Christ Iesus in his Church to gather to governe receive in cast out and order all the affaires of the Church the House Citie or Kingdome of God Ephes. 4. 1 Cor. 12. Secondly a Civill Ministery or office meerely humane and civill which Men agree to constitute called therefore an humane creation 1 Pet. 2. and is as true and lawfull in those Nations Cities Kingdomes c. which never heard of the true God nor his holy Sonne Iesus as in any part of the World beside where the Name of Iesus is most taken up From all which premises viz. that the scope of the Spirit of God in this Chapter is to handle the matters of the second Table having handled the matters of the first in the 12. since the Magistrates of whom Paul wrote were naturall ungodly persecuting and yet lawfull Magistrates and to be obeyed in all lawfull Civill things Since all Magistrates are Gods Ministers essentially civill bounded to a civill work with civill weapons or instruments and paid or rewarded with civill rewards From all which I say I undeniably collect that this Scripture is generally mistaken and wrested from the scope of Gods Spirit and the nature of the place and cannot truly be alleadged by any for the Power of the Civill Magistrate to be exercised in spirituall and Soule-matters CHAP. LII Peace AGainst this I know many object out of the 4. verse of this Chapter that the Magistrate is to avenge or punish Evill from whence is gathered that Heresie false Christs false Churches false Ministeries false Seales being evill ought to be punished Civilly c. Truth I answer that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally opposed to Civill Goodnesse or Virtue in a Common-wealth and not to Spirituall Good or Religion in the Church Secondly I have proved from the scope of the place that here is not intended Evill against the Spirituall or Christian Estate handled in the 12 Chap. but Evill against the Civill State in this 13. properly falling under the cognizance of the Civill Minister of God the Magistrate and punishable by that civill sword of his as an incivilitie disorder or breach of that civill order peace and civility unto which all the Inhabitants of a City Town or Kingdome oblige themselves Peace I have heard that the Elders of the New-English Churches who yet out of this 13 Rom. maintaine Persecution grant that the Magistrate is to preserve the peace and welfare of the State and therefore that he ought not to punish such sinnes as hurt not his peace In particular they say the Magistraâ—e may not punish secret sinnes in the Soule Nor such sinnes as are yet handling in the Church in a private way Nor such sinnes which are private in Families and therefore they say the Magistrate transgresteth to prosecute complaints of children against their parents servants agaiâ—st masters wives against husbands and yet this proper to the Civill State Nor such sinnes as are between the Members and Churches themselves And they confesse that if the Magistrate punish and the Church punish there will be a greater Rent in their Peace Truth From thence sweet Peace may we well observe First the Magistrate is not to punish all Evill according to this their confession The distinction of private and publike Evill will not here availe because such as urge
I heartily subscribe and know the God the Spirit the Prince the Angels and all the true awaked Sons of Peace will call thee blessed Truth How sweet and precious are these contemplations but oh how sweet the actions and fruitions Peace Thy lips drop as the Honey-combe Honey and Milke are under thy Tongue oh that these drops these streames might flow without a stop or interruption Truth The glorious white Troopers Rev. 19. shall in time be mounted and he that is the most High Prince of Princes and Lord Generall of Generalls mounted upon the Word of Truth and Meeknesse Psal 45. shall triumph gloriously and renew our meetings But harke what noise is this Peace These are the dolefull drums and shrill sounding trumpets the roaring murthering Canons the shouts of Conquerours the grones of wounded dying slaughtered righteous with the wicked Deare Truth how long how long these dreadfull sounds and direfull sights how long before my glad returne and restitution Truth Sweet Peace who will beleeve my true report yet true it is if I were once beleev'd blest Truth and Peace should not so soone be parted Peace Deare Truth what welcome hast thou found of late beyond thy former times or present expectations Truth Alas my welcome changes as the times and strongest swords and armes prevaile were I beleeved in this that Christ is not delighted with the blood of men but shed his owne for his bloodiest enemies that by the word of Christ no man for gainsaying Christ or joyning with his enemy Antichrist should bee molested with the civill sword Were this foundation laid as the Magna Charta of highest liberties and good security given on all hands for the preservation of it how soone should every brow and house be stucke with Olive Branches Peace This heavenly invitation makes mee bold once more to crave thy patient eare and holy tongue Errourâ—s impatient and soon tyred but thou art Light and like the Father of Lights unwearied in thy shinings Loe here what once againe I present to thy impartiall censure A MODEL of CHURCH and CIVIL Power Composed by Mr. COTTON and the MINISTERS of NEW-ENGLAND And sent to the CHURCH at SALEM as a further Confirmation of the bloody Doctrine of PERSECUTION for cause of CONSCIENCE Examined and Answered CHAP. LXXXII Truth VVHat hast thou there Peace Here is a combination of thine owne Children against thy very life and mine Hâ—re is a Modell framed by many able learned and godly hands of such a Church and Common-weale as wakens Moses from his unknown Grave and denies Iesus yet to have seene the Earth Truth Begin sweet Peace read and propound My hand shall not be tyred with holding the ballances of the Sanctuarie doe thou put in and I shall weigh as in the presence of Him whose pure eyes cannot behold iniquitie Peace Thus then speakes the Preface or Entrance Seeing God hath given a distinct power to Church and Common-weale the one Spirituall called the Power of the Keyes the other Civill called the Power of the Sword and hath made the members of both Societies subject to both Authorities so that every soule in the Church is subject to the higher powers in the Commonweale and every member of the Commonweale being a member of the Church is subject to the Lawes of Christs Kingdome and in him to the censures of the Church the Question is how the Civill State and the Church may dispence their severall Governments without infringement and impeachment of the power and honour of the One or of the Other and what bounds and limits the Lord hath set betweene both the Administrations Truth From that conclusion deare Peace that every memâ— of the Commonweale being a member of the Church is subject to the Lawes of Christs Kingdome and in Him to the censure of the Church I observe that they grant the Church of Christ in Spirituall causes to be superiour and over the highest Magistrates in the World if members of the Church Hence therefore I infer may she refuse to receive and may also cast forth any yea even the highest if obstinate in Sin cut of her Spirituall society Hence in this Spirituall society that soule who hath most of Christ most of His Spirit is most spiritually honourable according to the Scriptures quoted Acts 15. 20. Isa. 49. 23. Gal. 3. 28. And if so how can this stand with their common tenent that the Civill Magistrate must keep the first Table set up reforme the Church and be Iudge and Governour in all Ecclesiasticall as well as Civill causes Secondly I observe the lamentable wresting of this one Scripture Sometimes this Scripture must prove the Power of the Civill Magistrates Kings and Governours over the Church in Spirituall causes c. Yet here this Scripture is produced to prove Kings and Magistrates in Spirituall causes to be censured and corrected by the same Church â—Tis true in severall respects he that is a Governour may be a subject but in one and the same spirituall respect to judge and to be judged to sit on the Bench and stand at the Bar of Christ Iesus is as impossible as to reconcile the East and West together CHAP. LXXXII The first head That both Iurisdictions may stand together Peace VVHereas divers affecting transcending power to themselves over the Church have perswaded the Princes of the World that the Kingdome of Christ in His Church cannot rise or stand without the falls of those Common-weales wherein it is set up we do beleeve and professe the contrary to this suggestion the government of the one being of this World the other not the Church helping forward the prosperity of the Commonweale by meanes only Ecclesiasticall and Spirituall the Commonweale helping forward her owne and the Churches felicity by meanes politicall or temporall the falls of Commonweales being knowne to arise from their scattering and diminishing the power of the Church and the flourishing of Commonweales with the well ordering of the people even in morall and civill virtues being observed to arise from the vigilant administration of the holy Discipline of the Church as Bodin a man not partiall to Church Discipline plainely testifieth The vices in the free estate of Geneva quae legibus nusquam vindicantur by meanes of Church Discipline sine vi tumultu coercentur the Christian liberty not freeing us from subjection to Authority but from inthrallment and bondage unto sinne Truth Ans. From this confession that the Church or Kingdome of Christ may be set up without prejudice of the Commonweale according to Iohn 18. 36. My Kingdome is not of this World c. I observe that although the Kingdome of Christ the Church and the Civill Kingdome or Government be not inconsistent but that both may stand together yet that they are independent according to that Scripture and that therefore there may be as formerly I have proved flourishing Commonweales and Societies of menâ— where no
that judgement declare themselves never to have seene a true difference betweene the Church and the World and the Spirituall and Civill State and howâ—oever these worthy Authours seeme to make a kinde of separation from the World and professe that the Church must consist of spirituall and living Stones Saints Regenerate persons and so make some peculiar inclosed Ordinances as the Supper of the Lord which none say they but godly persons must taste of yet by compelling all within their Iurisdiction to an outward conformity of the Church worship of the Word and Prayer and maintenance of the Ministry thereof they evidently declare that they still lodge and dwell in the confused mixtures of the uncleane and cleane of the flock of Christ and Herds of the World together I meane in spirituall and religious worship Truth For a more ful and clear discussion of this Scripture 1 Tim. 2. 1. 2. on which is weakly built such a mighty building I shall propose and resolve these foure Quaeries CHAP. LXXXVII First what is meant by godlinesse and honesty in this place Secondly what may the scope of the holy Spirit of God be in this place Thirdly whether the civill Magistrate was then custos utriâ—â—sque Tabulae keeper of both Tables c. Fourthly whether a Church or Congregation of Christians may not live in godlinesse and honesty although the civill Magistrate be of another conscience and worship and the whole State and Country with him To the first What is here meant by godlinesse and honesty Answ. I finde not that the Spirit of God here intendeth the first and second Table For how ever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie godlinesse or the worship of God yet the second word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I finde not that it signifies such an honesty as compriseth the duties of the second Table but such an honesty as signifies solemnity gravity and so it is turned by the Translatours Tit. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in doctrine incorruptnesse gravity which doctrine cannot there bee taken for the doctrine of the civill state or second Table but the gravity majesty and solemnity of the spirituall doctrine of Christianity So that according to the Translatours owne rendring of that word in Titus this place of Timothy should be thus rendred In all godlinesse or worshipping of God and gravity that is a solemne or grave profession of the worship of God and yet this mistaken and misinterpreted Scripture is that great Castle and strong Hold which so many â—lye unto concerning the Magistrates charge over the two Tables Secondly what is the scope of the Spirit of God in this place I answer first negatively the scope is not to speake of the duties of the first and second Table Nor secondly is the scope to charge the Magistrate with forcing the people who have chose him to godlinesse or Gods worship according to his conscience the Magistrate keeping the peace of externall godlinesse and the Church of internall as is affirmed but Secondly positively I say the Spirit of God by Paul in this place provokes Timothy and the Church at Ephesus and so consequently all the Ministers of Christs Churches and Christians to pray for two things First for the peaceable and quiet state of the Countries and places of their abode that is implyed in their praying as Paul directs them for a quiet and peaceable condition and suits sweetly with the command of the Lord to his people even in Babel Ier. 29. 7. Pray for the peace of the City and seeke the good of it for in the Peace thereof it shall goe well with you Which Ruie will hold in any Pagan or Popish city and therefore consequently are Gods people to pray against Warres Famines Pestilences and especially to bee far from kindling coales of War and endeavour the bringing in and advancing their conscience by the sword Secondly they are here commanded to pray for the salvation of all men that all men and especially Kings and Magistrates might be saved and come to the knowledge of the truth implying that the grave or solemne and shining profession of godlinesse or Gods worship according to Christ Iesus is a blessed meanes to cause all sorts of men to be affected with the Christian profession and to come to the same knowledge of that one God and one Mediatour Christ Iesus All which tends directly against what it is brought for to wit the Magistrates forcing all men to godlinesse or the worshipping of God which in truth causeth the greatest breach of peace and the greatest distractions in the World and the setting up that for godlinesse or worship which is no more then Nebuchadnezzars golden Image a State worship and in some places the worship of the Beast and his Image Dan 3. Rev. 13. CHAP. LXXXVIII THirdly I quaerie whether the Civill Magistrate which was then the Roman Emperour was keeper or guardian of both Tables as is affirmed Scripture and all History tell us that those Caesars were not only ignorant without God without Christ c. but professed worshippers or maintainers of the Roman gods or divells as also notorious for all sorts of wickednesse and lastly cruell and bloudy Lions and Tygers toward the Christians for many hundred yeares Hence I argue from the wisdome love and faithfulnesse of the Lord Iesus in his house it was impossible that he should appoint such ignorant such Idolatrous such wicked and such cruell persons to be his chiefe Officers and Deputy Lieutenants under himselfe to keep the worship of God to guard his Church his Wife No wise and loving father was ever knowne to put his childe no not his beasts dogs or swine but unto fitting keepers Men judge it matter of high complaint that the Records of Parliament the Kings children the Tower of London the Great Seale should be committed to unworthy keepers And can it be without high blasphemie conceived that the Lord Iesus should commit his Sheep his Children yea his Spouse his thousand shields and bucklers in the Tower of his Churchâ— and lastly his Great and Glorious Broad Seales of Baptisme and his Supper to be preserved pure in their adminstrations I say that the Lord Iesus who is wisdome and faithfulnesse it selfe should deliver these to such keepers Peace Some will say it is one thing what persons are in â—act and practice another what they ought to be by right and office Truth In such cases as I have mentioned no man doth in the common eye of reason deliver such matters of charge and trust to such as declare themselves and sinnes like Sodome at the very time of this great charge and trust to be committed to them Peace It will further be said that many of the Kings of Iudah who had the charge of establishing reforming and so consequently of keeping the first Table the Church Gods worship c. were notoriously wicked Idolatrous c. Truth I must
simply unlawfull as unto a falsely constituted Church Ministry Worship Administration and they shall not escape the Dâ—ch by being led blindefold by the Magistrate but though hee fall in first yet they shall in after him and upon him to his greater and more dreadfull judgement In particular thus If the Magistrate may restraine me from that gesture in the Supper of the Lord which I am perswaded I ought to practice he may also restraine me by his commands from that Supper of the Lord it selfe in such or such a Church according to my conscience If he cannot as they grant constraine me to such or such a garment in the worship of God can he constraine me to worship God by such a Ministry and with such worship which my soule and conscience cannot be perswaded is of God If he cannot command me in that circumstance of time to worship God this or that day can he command mee to the worship it selfe Peace Me thinkes I discerne a threefold guilt to lye upon such Civill powers as impose upon and inforce the conscience though not unto the ministration and participation of the Seales yet either to depart from that worship which it is perswaded of or to any exercise or worship which it hath not faith in First of an appearance of that Arminian Popish doctrine of freewill as if it lay in their owne power and ability to beleeve upon the Magistrates command since it is confessed that what is submitted to by any without faith it is sinne be it never so true and holy Rom. 14. Secondly since God only openeth the heart and worketh the will Phil. 2. it seemes to be an high presumption to suppose that together with a command restraining from or constraining to worship that God is also to be forced or commanded to give faith to open the heart to incline the will c. Thirdly A guilt of the hypocrisie of their subjects and people in forcing them to act and practice in matters of Religion and Worship against the doubts and checks of their consciences causing their bodies to worship when their soules are far off to draw near with their lips their hearts being far off c. With lesse sinne ten thousand fold may a naturall â—ather force his 〈◊〉 or the Father of the Commonweale force all the maydens in a Country to the marriage beds of such and such men whom they cannot love then the soules of these and other subjects to such worship or Ministry which is either a true or false because Cant. 1. 16. Truth Sweet Peace your conclusions are undeniable and O that they might sinke deep into those Noble and Honourable Bosomes it so deeply concernes but proceed CHAP. XCV Peace IN that fifth head they further say thus Thirdly in matters Ecclesiasticall we beleeve first That Civill Magistrates have no power to make or constitute Lawes about Church affaires which the Lord Jesus hath not ordained in his Word for the well ordering of the Church for the Apostle solemnely chargeth Timothy and in him all Goverours of the Church before God and the Lord Jesus Christ who is the only Potentate the King of Kings and Lord of Lords that the Commandement given by him for the ordering of the Church be kept without spot unrebukeable to the appearing of the Lord Jesus Christ 1 Tim. 6. 14. 15. And this Commandement given in the Word the Apostle faith is able to make the man of God perfect in all Righteousnesse 2 Tim. 3. 17. And indeed the adminstration of all Christs affaires doth immediately aime at spirituall and divine ends as the worship of God and the salvation of mens soules and therefore no Law nor meanes can be devised by the wisdome or wit of man that can be fit or able to reach such ends but use must be made of such onely as the divine Wisdome and holy Will of God hath ordained Secondly We beleeve the Magistrates power in making Lawes about Church affaires is not only thus limited and restrained by Christ to matters which concerne the substance of Gods worship and of Church government but also such as concerne outward order as in Rites and Ceremonies for uniformities sake For we finde not in the Gospell that Christ hath any where provided for the uniformity of Churches but onely for their unity Paul in matters of Christian libertie commendeth the unity of their Faith in the holy Spirit giving order that wee should not judge nor condemne one another in difference of judgement and practice of such things where men live to God on both sides even though there were some errour on one side Rom. 14. to the 6. How much lesse in things indifferent where there may be no etrour on either side When the Apostle directeth the Church of Corinth that all things be done decently and in order he meant not to give power to Church Officers or to Civill Magistrates to order what ever they should thinke meet for decencie and order but only to provide that all the Ordinances of God be administred in the Church decently without unnaturall or uncivill uncomelinesse as that of long haire or womens propheâ—ying of the like and orderly without confusion or disturbance of edification as the speaking of many at once in the Church Thirdly we doe neverthelesse willingly grant that Magistrates upon due and diligent search what is the counsell and will of God in his Word concerning the right ordering of the Church may and ought to publish and declare establish and ratifie such Lawes and Ordinances as Christ hath appointed in his Word for the well ordering of Church affaires both for the gathering of the Church and the right administration of all the Ordinances of God amongst them in such a manner as the Lord hath appointed to edification The Law of Artaxerxes Ezra 7. 23. was not usurpation over the Churches liberty but a Royall and just confirmation of them Whatsoever is commanded by the God of Heaven For why should there be wrath against the King and his Sonnes Truth Deare Peace me thinkes I see before mine eyes a wall daubed up of which Ezekiel speakes with untempered morter Here they restraine the Magistrate from making Lawes either concerning the substance or ceremony of Religion but such only as Christ hath commanded and those say they must publish and declare after the example of Artaxerxes I shall herein performe two things First examine this Magistrates duty to publish declare c. such Laws and Ordinances as Christ hath appointed Secondly I shall examine that proofe from Artaxerxes Ezra 7. 23. In the first me thinks I heare the voice of the people of Israel 1 Sam. 8. 5. Make us a King that may rule over us after the manner of the Nations rejecting the Lord ruling over them by his holy Word in the mouth of his Prophets and sheltring themselves under an Arme of Flesh which Arme of Flesh God gave them in His Anger and cut off againe in His
23. And it is well knowne that remissenes in Princes of Christendome in matters of Religion and Worship divolving the care thereof only to the Clergy and so setting the Hornes thereof upon the Churches head hath been the cause of Antichristian inventions usurpations and corruptions in the Worship and Temple of God Secondly they have not power to presse upon the Churches stinted Prayers oâ— set Liturgies whether New or Old Popish or others under colour of uniformity of Worship or morall goodnesse of them both for matter and forme conceiving our arguments sent to our Brethren in England concerning this Question to evince this Truth Thirdly they have no power to presse upon the Churches neither by Law as hath been said before nor by Proclamation and command any sacred significant ceremonies whether more or lesse Popish or Jewish rite or any other device of man be it never so little in the worship of God under what colour soever of indifferencie civility using them without opinion of sâ—nctity publicke peace or obedience to righteous Authority as Surplice Crosse kneeling at Sacrament Salt and Spitle in Baptisme Holy dayes They having beene so accursed of God so abused by man the imposing of some ever making way for the urging of more the receiving of some making the conscience bow to the burthen of all Fourthly they have not power to governe and rule the acts of worship in the Church of God It is with a Magistrate in a State in respect of the acts of those who worship in a Church as it is with a Prince in a Ship wherein though he be governour of their persons else he should not be their Prince yet is not governour of the actions of the Maâ—iners then he should be Pilot Indeed if the Pilot shall manifestly erre in his action he may reprove him and so any other passenger may Or if he offend against the life and goods of any he may in due time and place civilly punish him which no other passenger can doe For it is proper to Christ the Head of the Church as to prescribe so to rule the actions of his own worship in the wayes of his servants Esay 96 7. The government of the Church is upon his shoulder which no Civill officer ought to attempt And therefore Magistrates have no power to limit a Minister either to what he shall preach or pray or in what manner they shall worship God lest hereby they shall advance themselves above Christ and limit his Spirit Truth In this generall Head are proposed two things First what the Magistrate ought to doe positively concerning the worship of God Secondly what he may doe in the worship of God What he ought to doe is comprised in these particulars First he ought to reforme the worship of God when it is corrupted Secondly he ought to establish a pure worship of God Thirdly he ought to defend it by the sword he ought to restrain Idolatry by the sword and to cut off offendours as former passages have opened For the proofe of this positive part of his duty are propounded three sorts of Scriptures First from the practice of the Kings of Israel and Iudah Secondly some from the New Testament Thirdly from the practice of Kings of other Nations Unto which I answer First concerning this latter the Babylonian and Persian Kings Nebuchadnezzar Cyrus Darius Artaxerxes I conceive I have sufficiently before proved that these Idolatrous Princes making such Acts concerning the God of Israel whom they did not worship nor know nor meant so to doe did onely permit and tolerate and countenance the Iewish worship and out of strong convictions that this God of Israel was able to doe them good as well as their owne gods to bring wrath upon them and their Kingdomes as they beleeved their owne also did in which respect all the Kings of the world may be easily brought to the like but are no president or patternes for all Princes and Civill Magistrates in the World to chalenge or 〈◊〉 the power of ruling or governing the Church of Christ and of wearing the spirituall Crowne of the Lord which he alone weareth in a spirituall way by his Officers and Governours after his owne holy appointment Secondly for those of the New Testament I have as I beleeve fully and sufficiently answered So also that prophesie of Isa. 49. Lastly however I have often touched those Scriptures produced from the practice of the Kings of Israel and Judah yet because so great a waeight of this controversie lyes upon this president of the Old Testament from the duties of this nature enjoyned to those Kings and Governours and their practices obeying or disobeying accordingly commended or reproved I shall with the helpe of Christ Iesus the true King of Israel declare and demonstrate how weake and brittle this supposed Pillar of Marble is to beare up and sustain such a mighty burthen and waight of so many high concernments as are laid upon it In which I shall evidently prove that the state of Israel as a Nationall State made up of Spirituall and Civill power so farre as it attended upon the spirituall was meerly figurative and typing out the Christian Churches consisting of both Iewes and Gentiles enjoying the true power of the Lord Iesus establishing reforming correcting defending in all cases concerning his Kingdome and Government CHAP. CX Peace BLessed be the God of Truth the God of Peace who hath so long preserved us in this our retired conference without interruptions His mercy still shields us while you expresse and I listen to that so much imitated yet most unimitable State of Israel Yet before you descend to particulars deare Truth let me cast one Mite into your great Treasury concerning that Instance just now mentioned of the Persian Kings Me thinkes those presidents of Cyrus Darius and Artaxerxes are strong against New Englands Tenent and practice Those Princes professedly gave free permission and bountifull incouragement to the Consciences of the Iewes to use and practise their Religion which Religion was most eminently contrary to their owne Religion and their Countries worship Truth I shall sweet Peace with more delight passe on these rough wayes from your kinde acceptance and unwearied patience in attention In this discovery of that vast and mighty difference betweene that State of Israel and all other States onely to bee matched and parallel'd by the Christian Church or Israel I shall select some maine and principall considerations concerning that State wherein the irreconciliable differences and disproportion may appeare First I shall consider the very Land and Country of Canaan it selfe and present some considerations proving it to be a Noneâ— such First this Land was espyed out and chosen by the Lord out of all the Countries of the World to be the seat of his Church and people Ezek. 20â—6 But now there is no respect of Earth of Places or Countries with the Lord So testified the Lord Iesus Christ himselfe
raised concerning those famous acts of Asa Hezekiah Iehosaphat Iosiah What thinke you of the Fast proclaimed by Iehosaphat 2 Chron. 20. 3. Truth I finde it to be the duty of Kings and all in authority to incourage Christs Messengers of Truth proclaiming Repentance c. But under the Gospel to enforce all naturall and unregenerate people to acts of worship what president hath Christ Iesus given us First t is true Iehosaphat proclaimed a Fast c. but was he not in matters spirituall a type of Christ the true King of Israel Secondly Iehosaphat calls the members of the true Church to Church service and worship of God But consider if civill Powers now may judge of and determine the actions of worship proper to the Saints Iâ— they may appoint the time of the Churches worship Fasting and Prayer c. why may they not as wel forbid those times which a Church of Christ shall make choice of seeing it is a branch of the same Root to forbid what likâ—th not as well as to injoyne what pleaseth And if in those most solemne duties and exercises why not also in other ordinary meetings and worships And if so where is the power of the Lord Jesus bequeathed to his Ministers and Churches of which the power of those Kings was but a shadow CHAP. CXVIII Peace THe liberty of the Subject sounds most sweet London and Oxford both professe to fight for it How much infinitly more sweet is that true soule liberty according to Christ Iesus I know you would not take from Caesar ought although it were to give to God And what is Gods and his peoples I wish that Caesar may not take Yet for the satisfaction of some be pleased to glance upon Iosiah his famous Acts in the Church of God concerning the worship of God the Priests Levites and their Services compelling the people to keepe the Passeover making himselfe a covenant before the Lord and compelling all that were found in Ierusalem and Benjamin to stand to it Truth To these famous practices of Iosiah I shall parallell the practices of Englands Kings and first de jure a word or two of their right then de facto discusse what hath been done First de jure Iosiah was a precious branch of that Royall Root King David who was immediately designed by God and when the golden linkes of the Royall chaine broke in the usurpations of the Romane Conquerour it pleased the most wise God to send a Sonne of David a Sonne of God to beginne againe that Royall Line to sit upon the Throne of his Father David Luc. 1. 32. Acts 2. 30. It is not so with the Gentile Princes Rulers and Magistrates whether Monarchicall Aristrocraticall or Democraticall who though government in generall be from God yet receive their callings power and authority both Kings and Parliaments mediately from the people Secondly Iosiah and those Kings were Kings and Governours over the then true and onely Church of God Nationall brought into the Covenant of God in Abraham and so downward and they might well be forced to stand to that Covenant into which with such immediate signes and miracles they had beene brought But what Commission from Christ Iesus had Henry the eight Edward the 6. or any Iosiah like to force the many hundred thousands of English men and women without such immediate signes and miracles that Israel had to enter into an holy and spirituall Covenant with the invisible God the Father of Spirits or upon paine of death as in Iosiaâ—s time to stand to that which they never made nor before Evangelicall Repentance are possibly capable of Now secondly de facto let it be well remembred concerning the Kings of England professing Reformation The foundation of all was laid in Henry the 8. The Pope chalengeth to be the Vicar of Christ Iesus here upon earth to have power of reforming the Church redressing abuses c. Henry 8. falls out with the Pope and chalengeth that very power to himself of which he had despoiled the Pope as appeares by that Act of Parliament establishing Henry 8 the supreme Head and Governour in all cases Ecclesiasticall c. It pleased the most High God to plague the Pope by Henry the 8. his means but neither Pope nor King can ever prove such power from Christ derived to either of them Secondly as before intimated let us view the Workes and Acts of Englands imitation of Iosiahs practice Henry the 7. leaves England under the slavish bondage of the Popes yoake Henry the 8. reformes all England to a new fashion halfe Papist halfe Protestant King Edward the 6. turnes about the Wheele of the State and workes the whole Land to absolute Protestanisme Queene Mary succeeding to the Helme steeres a direct contrary course breakes in peeces all that Edward wrought and brings forth an old edition of Englands Reformation all Popish Mary not living out halfe her dayes as the Prophet speakes of bloudy persons Elizabeth like Ioseph advanced from the Prison to the Palace and from the irons to the Crowne she pluckes up all her sister Maries plants and sounds a Trumpet all Protestant What sober man stands not amazed at these Revolutions and yet like Mother like Daughter and how zealous are we their off-spring for another impression and better edition of a Nationall Canaan in imitation of Iudah and Iosiah which if attained who knowes how soone succeeding Kings or Parliaments will quite pull downe and abrogate Thirdly in all these formings and reformings a Nationall Church of naturall unregenerate men was like wax the subject matter of all these formes and changes whether Popish or Protestant concerning which Nationall State the time is yet to come when ever the Lord Jesus hath given a word of institution and appointment CHAP. CXIX Peace YOu bring to minde deare Truth a plea of some wiser Papists for the Popes supremacy viz. that it was no such exorbitant or unheard of power and jurisdiction which the Pope chalenged but the very same which a Woman Queene Elizabeth her selfe chalenged stiling her Papissa or she Pope withall pleading that in point of Reason it was far more suitable that the Lord Jesus would delegate his power rather to a Clergie man then a Lay man as Henry the 8. or a woman as his daughter Elizabeth Truth I beleeve that neither one nor t'other hit the white yet I beleeve the Papists arrowes fall the nearest to it in this particular viz. That the government of the Church of Christ should rather belong to such as professe a Ministry or Office Spirituall then to such as are meerly Temporall and Civill So that in conclusion the whole controversiâ— concerning the government of Christ Kingdome or Church will be found to lye between the true and false Ministry both chalenging the true commission power and keyes from Christ. Peace This all glorious diadem of the Kingly power of the Lord Iesus
moneth consult of such things as make for the good of the Churches Secondly the time of this meeting may be sometimes at one place sometimes at another upon the Lecture day of every Church where Lectures are and let the Lecture that day be ended by eleven of the clock Thirdly let the end of this Assembly be to doe nothing by way of Authoritie but by way of Councell as the need of Churches shall require Secondly Annuall of all the Elders within our jurisdiction or others whereto the Churches may send once in the yeare to consult together for the publike welfare of all the Churches First let the place be sometimes at one Church sometimes at another as Reasons for the present may require Secondly let all the Churches send their waighty questions and cases six weeks or a month before the set time to the Church where the Assembly is to be held and the Officers thereof disperse them speedily to all the Churches that so they may have time to come prepared to the discussing of them Thirdly let this Assembly doe nothing by Authoritie but only by Councell in all cases which fall out leaving the determination of all things to particular Churches within themselves who are to judge and so to receive all doctrines and directions agreeing only with the Word of God The grounds of these Assemblies First need of each others helpe in regard of dayly emergent troubles doubts and controversies Secondly love of each others fellowship Thirdly of Gods glory out of a publike spirit to seeke the welfare of the Churches as well as their owne 1 Cor. 10 33. 2 Cor. 11. 23. Fourthly The great blessing and speciall presence of God upon such Assemblies hitherto Fifthly the good Report the Elders and Brethren of Churches shall have hereby by whose communion of Love others shall know they are the Disciples of Christ. CHAP. CXXX Truth I May well compare this passage to a double picture on the first part or side of it a most faire and beautifull countenance of the pure and holy Word of God on the later side or part a most sowre and uncomely deformed looke of a meere humane invention Concerning the former they prove the true and unquestionable power and priviledge of the Churches of Christ to assemble and practise all the holy Ordinances of God without or against the consent of the Magistrate Their Arguments from Christs and the Angels voyce from the Apostles and Churches practice I desire may take 〈◊〉 impression written by the point of a diamond the finger of Gods spirit in all hearts whom it may concerne This Libertie of the Churches of Christ he inlargeth and amplifieth so far that he calls it an usurpation of some Magistrates to determine the time and place of Worship and say that rather the Churches should be left to their inoffensive libertie Upon which Grant I must renew my former Quaerie Whether this be not to walke in câ—ntradictions to hold with light yet walke in darknes for How can they say the Magistrate is appointed by God and Christ the Guardian of the Christian Church and Worship bound to set up the true Church Ministrie and Ordinances to see the Church doe her duty that is to force her to it by the Civill sword bound to suppresse the false Church Ministrie and Ordinances and therefore consequently to judge and determine which is the true Church which is the false and what is the duty of the Church officers and members of it and what not and yet say they the Churches must assemble and practice all Ordinances without his consent yea against it Yea and he hath not so much power as to judge what is a convenient time and place for the Churches to assemble in which if he should doe he should be an usurper and should abridge the Church of her inoffensive libertie As if the Master or Governour of a Ship had power to judge who were true and fit officers mariners c. for the managing of the Ship and were bound to see them each performe his duty and to force them thereunto and yet he should be an usurper if hee should abridge them of meeting and managing the vessel at their pleasure when they please and how they please without and against his consent Certainly if a Physician have power to judge the dâ—sease of his patient and what course of Physicke he must use can he bee counted an usurper unlesse the patient might take what physicke himselfe pleased day or night summer or winter at home in his chamber or abroad in the aire Secondly by their grant in this passage that Gods people may thus assemble and practice ordinances without and against the consent of the Magistrate Iâ—infer then also may they become a Church constitute and gather without or against the consent of the Magistrate Therefore may the Messengers of Christ preach and baptise that is make disciples and wash them into the true profession of Christianity according to the commission though the Magistrate determine and publikly declare such Ministers such baptismes such Churches to be hereticall Thirdly it may here be questioned what power is now given to the Civill Magistrate in Church matters and Spirituall affairs If it be answered that although Gods people may doe thus against the Magistrates consent yet others may not I answer as before who sees not herein partiality to themselves Gods people must enjoy their Liberty of Conscience and not be forced but all the Subjects in a Kingdome or Monarchie or the whole world beside must be compelled by the power of the Civill Sword to assemble thus and thus Secondly I demand who shall judge whether they are Gods people or no for they say whether the Magistrate consent or consent not that is judge so or not they ought to goe on in the Ordinances renuente Magistratu How agrees this with their former and generall assertion that the Civill Magistrate must set up the Christian Church and Worship therefore by their owne grant he must judge the godly themselves he must discerne who are fit matter for the House of God living stones and what unfit matter trash and rubbish Those worthy men the Authours of these positions and others of their judgement have cause to examine their soules with feare and trembling in the presence of God upon this intergatory viz. whether or no this be not the bottome and root of the matter If they could have the same supply of maintenance without the helpe of the Civill Sword or were perswaded to live upon the voluntary contribution of poore Saints or their owne labour as the Lord Iesus and his first Messengers did I say if this lay not in the bottom whether or no they could not be willingly shut of the Civill power and left only to their inoffensive liberties I could also put a sad Quaerie to the consciences of some viz. what should be the reason why in
their native Country where the Magistrate consented not they forbore to practice such Ordinances as now they doe and intended to doe so soone as they got into another place where they might set up Magistrates of their owne and a Civill Sword c. How much is it to be feared that in case their Magistracie should alter or their persons be cast under a Magistracie prohibiting their practice whether they would then maintaine their separate meetings without and against the consent of the Magistrate renuente Magistratu Lastly it may be questioned how it comes to passe that in pleading for the Churches liberty more now under the Christian Magistrate since the Christians tooke that liberty in dangerous times under the Heathen why he quotes to prove such liberty Pharaohs hindring the Israelites from worship and Ezra 7. 23. Artaxerxes his feare of wrath upon the Realme Are not all their hopes and arguments built upon the Christian Magistrate whom say they the first Christians wanted and yet do they scare the Christian Magistrate whom they account the governour of the Church with Pharaoh and Artaxerxes that knew not God expecting that the Christian Magistrate should act and command no more in Gods worship then they But what can those instances of Pharaohs evill in hindring the Israelites worshipping of God and Artaxerxes giving liberty to Israel to worship God and build the Temple what can they prove but a duty in all Pâ—â—ces and Civill Magistrates to take off the yoake of bondage which commonly they lay on the necks of the soules of their subjects in matters of Conscience and Religion CHAP. CXXXI Peace IT is plausible but not reasonable that Gods people should considering the drift of these positions expect more liberty under a Christian then under a Heathen Magistrate Have Gods people more liberty to breake the command of a Christian then an Heathen governour and so to set up Christs Church and Ordinances after their owne conscience against his consent more then against the consent of an Heathen or unbeleeving Magistrate what is become of all the great expectation what a Christian Magistrate may and ought to doe in establishing the Church in reforming the Church and in punishing the contrary 'T is true say men in Christs time and in the time of the first Ministers and Churches there were no Christian Magistrates and therefore in that case it was in vaine for Christians to seeke unto the Heathen Magistrates to governe the Church suppresse Hereticks c. but now we enjoy Christian Magistrates c. Truth All Reason and Religion would now expect more submission therefore in matters concerning Christ to a Christian Magistrate then to a Pagan or Antichristian ruleâ—â— But deare Peace the day will discover the fire will trie 1 Cor. 3. what is but wood hay and stubble though built in mens upright intention on that foundation Iesus Christ. But to winde up all as it is most true that Magistracy in generall is of God Rom. 13. for the preservation of Mankinde in civill order and peace the World otherwise would bee like the Sea wherein Menâ— like Fishes would hunt and devoure each other and the greater devour the lesse So also it is true that Magistracy in speciall for the severall kindes of it is of Man 1. Pet. 2. 13. Now what kinde of Magistrate soever the people shall agree to set up whether he receive Christianity before he be set in office or whether he receive Christianity after hee receives no more power of Magistracy then a Magistrate that hath received no Christianity For neither of them both can receive more then the Commonweal the Body of People and civill State as men communicate unto them and betrust with them All lawfull Magistrates in the World both before the comming of Christ Iesus and since excepting those unparaleld typicall Magistrates of the Church of Israel are but Derivatives and Agents immediately derived and employed as eyes and hands serving for the good of the whole Hence they have and can have no more Power then fundamentally lies in the Bodies or Fountaines themselves which Power Might or Authority is not Religious Christian c. but naturall humane and civill And hence it is true that a Christian Captaine Christian Merchant Physitian Lawyer Pilot Father Master and so consequently Magistraâ—e c. is no more a Captaine Merchant Physitian Lawyer Pilot Father Master Magistrate c. then a Captaine Marchant c. of any other Conscience or Religion T is true Christianity teacheth all these to act in their severall callings to an higher ultimate end from higher principles in a more heavenly and spirituall manner c. CHAP. CXXXII Peace O that thy Light and Brightnes deare Truth might shine to the darke World in this particular let it not therefore be grievous if I request a little further illustration of it Truth In his season God will glorifie himselfe in all his Truths but to gratifie thy desire thus A Pagan or Antichristian Pilot may be as skilfull to carry the Ship to its desired Port as any Christian Mariner or Pilot in the World and may performe that worke with as much safety and speed yet have they not command over the soules and consciences of their passengers or mariners under them although they may justly see to the labour of the one and the civill behaviour of all in the ship A Christian Pilot he performes the same worke as likewise doth the Metaphoricall Pilot in the ship of the Commonweale from a principle of knowledge and experience but more then this he acts from a roote of the feare of God and love to mankind in his whole course Secondly his aime is more to glorifie God then to gaine his pay or make his voyage Thirdly he walkes heavenly with Men and God in a constant observation of Gods hand in stormes calmes c. So thâ—t the thread of Navigation being equally spun by a believing or unbelieving Pilot yet is it drawn over with the gold of Godlines and Christianitie by a Christian Pilot while he is holy in all manner of Christianitie 1 Pet. 1 15. But lastly the Christian Pilots power over the Soules and consciences of his Sailers and Passengers is not greater then that of the Antichristian otherwise then he can subdue the soules of any by the two-edged sword of the Spirit the Word of God and by his holy demeanour in his place c. Peace I shall present you with no other consideratioon in this first part of the Picture but this only Although the tearme Heathen is most commonly appropriated to the wilde naked Americans c. yet these worthy men justly apply it even to the civilized Romanes c. and consequently must it be applied to the most civilized Antichristians who are not the Church and people of God in Christ. Truth The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in
the Greeke signifie no more then the Gentiles or Nations of the Earth which were without and not within the true typicall nationall Church of the Iewes before Christ and since his comming the Gentiles or Nations of the World who are without that one holy Nation of the Christian Israel the Church gathered unto Christ Iesus in particular and distinct congregations all the World over Translatours promiscuously render the words Gentiles Heathens Nations whence it is evident that even such as professe the Name of Christ in an unregenerate and impenitent estate whether Papist or Protestant are yet without that is Heathen Gentiles or of the Nations CHAP. CXXXIII Peace DEare Truth it is now time to cast your eye on the second part of this Head or picture uncomely and deformed Truth It containes two sorts of Religious meetings or assemblies First more extraordinary and occasionall for which he quotes the practice of Iosiah An. Iosiah was in the type so are not now the severall Governours of Commonweales Kings or Governours of the Church or Israel whose state I have proved to be a None-such and not to bee parallel'd but in the Antitype the particular Church of Christ where Christ Iesus alone sits King in his owne most holy Government Secondly they propound meetings or assemblings ordinary stated and constant yearly and monthly unto which the civill Magistrate should give liberty For these meetings they propound plausible arguments from the necessity of them from Christian fellowship from Gods glory from the experience of the benefit of them and from the good report of them as also those two Scriptures 1 Cor. 10. 32. 2 Cor. 11. 38. To these I answer If they intend that the civill Magistrate should permit liberty to the free and voluntary Spirituall meetings of their Subjects I shall subscribe unto them but if they intend that the Magistrate should give liberty only unto themselves and not to the rest of their subjects that is to desire their owne soules only to be free and all other soules of their subjects to be kept in bondage Secondly if they intend that the Magistrate should inforce all the Elders of such Churches under their Iurisdiction to keepe correspondencie with them in such meetings then I say as before it is to cause him to give Libertie with a partiall hand and unequall Ballance for thus I argue If the Civill State and Civill officers be of their Religion and Conscience it is not proper for them to give libertie or freedome but to give honourable testimonie and approbation and their own personall submission to the Churches But if the civill State and Officers be of another conscience and worship and shall be bound to grant permission and libertie to them their consciences and meetings and not to those of his own Religion and Conscience also how will this appeare to be equall in the very eye of Common peace and righteousnesse For those yearely and monthly meetings as we find not any such in the first Churches So neither will those generall arguments from the plausible pretence of Christian fellowship Gods glory c. prove such particular wayes of glorifying God without some precept or president of such a kind For those Scriptures 1 Cor. 10. 33. 2 Cor. 11. 38. expressing the Apostle Paul his zeale for glorifying God and his care for all the Churches it is cleere they concerne such as are indeed Pauls successors sent forth by Christ Iesus to preach and gather Churchesâ— but those Scriptures concerne not the Churches themselves nor the Pastours of the Churches properly least of all the Civill State and Commonwealth neither of which the Churches the Pastours or Commonwealth doe goe forth personally with that commission Matth. 28. to preach and baptize that is to gather Churches unto Christ. For as for the first the Churches are not Ministers of the Gospel the Angels or Messengers of the Churches and the Churches themselves were distinct Revel 2. 3. As for the second the pastours and Elders of the Church their worke is not to gather Churches but to governe and feed them Acts 20. 1 Pet. 5. As for the civill Magistrate it is a Ministry indeed Magistrates are Gods Ministers Rom. 13. but it is of another Nature and therefore none of these the Churches of Christ the Shepherds of those Churches nor the civill Magistrate succeeding the Apostles or first Messengers these Scriptures alleadged concerne not any of these to have care of all the Churches Peace Deare Truth who can heare this Word but will presently cry out Who then may rightly challenge that commission and that promise Math. 28. c. Truth Sweet Peace in due place and season that Question may be resolved but doubtles the true successours must precede or goe before the Church making Disciples and baptizing as the Apostles did who were neither the Churches nor the Pastors and fixed Teachers of them but as they gathered so had the care of the Churches CHAP. CXXXIV Peace I Cease to urge this further and in the last place marvell what should be the reason of that Conclusion viz. There is no power of determination in any of these meetings but that all must be left to the particular determination of the Churches Truth At the meeting at Ierusalem when Paul and Barnabas and others were sent thither from the Church of Christ at Antioch the Apostles and Elders did not only consult and advise but particularly determined the Question which the Church of Antioch sent to them about Acts 15. and send their particular determinations or decrees to the Churches afterward So that if these Assemblies were of the nature of that pattern or president as is generally pretended and had such a promise of the assistance and concurrence of the Spirit as that Assembly had they might then say as that Assembly did Acts 15. It seemeth good to the holy Spirit and to us and should not leave particular determinations to the particular Churches in which sometimes are very few able Guides and Leaders Peace But what should be the Reason to perswade these worthy men to conceive the particular Congregations or Churches to be more fit and competent Iudges in such high points then an Assembly of so excellent and choice persons who must only consult and advise c. Truth Doubtlesse there is a strong conviction in their Soules of a professed promised presence of the Lord Iesus in the midst of his Church gathered after his mind and will more then unto such kind of Assemblies though consisting of far more able persons even the flower and creame of all the Churches Peace It is generally conceived that the promise of Christs presence to the end of the World Matth. 28. is made to the Church Truth There is doubtlesse a promise of Christs presence in the midst of his Church and Congregation Matth. 18. but the promise of Christs presence Matth. 28. cannot properly and immediately belong to